but prone to let in sin and to execute sin And thus now by Anatomizing and taking man in pieces we have it made evident that the natures of all the unregenerate are wholly corrupted with Original sin which indeed is the seed and spawn of all sin even of the sin against the Holy Ghost But here we must remember that the nature it self is good but the corruption of nature is evil These two in the natural man may be distinguished but cannot be separated the one is not the other but the one is not without the other Hence it is that Original sin is called the sin that doth so encompasse us or that hangs so fast on Heb. 12.1 Now we come to the second Member of the Assertion to manifest that the natural mans life is wholly corrupted with actual transgression And must it not needs be so when his nature is corrupted as aforesaid What can such a tree bring forth but even fruit sutable and that it is so do but see what the Apostle saith of himself and the Romanes when he and they were in the state of nature Rom. 7.5 For when we were in the flesh to wit in the state of nature the motions of sin or the affections of sin or sinful affections which were by the Law to wit stirred up by the Law did work in our members to bring forth fruit unto death to wit actual transgressions And the same Apostle Rom. 3.12 describing of men and women in the estate of nature There is none that doth good no not one If there be no natural man that doth any good why then surely every natural man doth nothing but what is evil but the former is true in regard of good formally any thing which is acceptable to God and if the natural man doth any thing which is good materially it is not as he is a natural man but as he is helped and assisted by common Grace We should now come to lay forth the parts of actual transgression as sin of Omission and sin of Commission and the severall Distinctions and degrees but so we should be more prolix then we purposed in this Exposition and therefore we proceed to the Uses Vse 1. To confute the Papists who speak of a freedom in the natural will to good if it be but a little helped and assisted As though there were some power remaining in the natural will this way But this is just to oppose the judgment of Gods Spirit Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure And Ephes 2.1 And you hath he quickned who were dead in sins and trespasses No more power in a natural will unto any thing that is acceptable unto God then in a dead man to stir and walk about And further can there be any more in the will then in the mind There is no holy knowledg in the natural mind but even the wisdom of the flesh is enmity to God and the spirit of the mind even the mind of the mind depraved and corrupted And can there then be any holy disposition in the natural will And thus the Apostle argues 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them The natural man is so far from having any holy disposition in his will as he hath none in his mind and if no holy disposition in his mind why then sure none in his will Vse 2. To reprove divers persons 1. Such as are forward to boast of their Birth Parentage and Pedigree A poor thing to boast of when their lives are wholly corrupted with actual transgression and their natures with Original corruption David considering of his Birth and Conception was humbled Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Lumps of sin to be lifted up because of a little civil difference not considering their natural pravity and vilenes 2. To reprove such as stand upon their natural wit and wisdom neglecting and despising the means of holy wisdom but let such see the little extent of their natural wisdom 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them for they are foolishness unto him 3. To reprove such as are so far from being humbled for their natural corruption as they lessen and excuse their actual transgressions by it Tell them of their Uncleanness of their Drunkenness of their Covetousness of their Impatience c. They presently answer and that carelesly It is their nature and they cannot help it or thus They are but flesh and blood and what would we have them to do And thus they bolster up Actual Transgression by Original Corruption and are humbled for neither where they should be much dejected for both Vse 3. Further to awaken the natural man He never did good in all his life I mean any thing acceptable to God suppose he be thirty forty threescore years old then what hath he done but sin All his actions Natural Civil Religious are sin as in regard of the evil ends propounded why so likewise in regard of the evil fountain they issued from And in this estate he cannot be saved John 3.3 Verily verily I say unto you saith our Saviour except a man be born again he cannot see the Kingdom of God And suppose as yet some natural people have not broken forth into such gross sins as some others have why yet the seeds of every sin remaine in them unmortified and may manifest themselves in their lives to night before to morrow for any thing they know or any power they have over them Vse 4. To direct every one of us that in the practice of repentance we would not only labour to mourn for Actual Transgressions but likewise for Original corruption even for our bad natures Although Repentance doth commonly begin at some great Actual sin why yet let every Actual sin lead us to mourn for Original sin it being not only the punishment of sin but sin it self and the cause of all actual sin This is a main difference betwixt the sincere and hypocritical The sincere person doth not only mourn for actual Transgressions but likewise for Original Corruptions as David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And so further he doth not only labour to prevent actual Transgression but likewise to suppress Original Corruption Even as Sarah will not have Ishmael be packing but his mother the Bond-woman likewise Or as Elisha healed the bitter waters by seasoning them at the Spring 2 King 2.21 The sincere man or woman doth not only strive to reform the action but likewise the affection of sinning MEMBER III. Through Adams fall c. D. IT is through Adams fall that all natural men and women are wholly corrupted with sin Do but see Rom. 5.12 By one man sin entered into the world that is to
1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
and righteousness but a corrupt inclination in every faculty of soul and member of body Gen. 8.21 The imagination of mans heart is evil from his youth even from the very time he begins to conceive 4. By Actual transgression And thus we see how many wayes the natural man is a sinner We now come to the Application Vse 1. For Confutation To confute the Papists who affirme that the Virgin M. was without sin free from original sin and from sin all her life long but this were to make her equal to Christ as he was man and this is to cross the Apostles allegation There is none righteous no not one to wit by nature meer man or meer woman since Adams fall and that the V. M. was not exempted in this kind is evident by our Saviours reproving of her John 2.4 When she told him of a want of Wine at the Marriage-feast in Cana Woman what have I to do with thee my hour is not yet come Had she not been in fault he would not so have check'd her And further observe what she her self saith Luke 1.47 My spirit hath rejoyced in God my Saviour If she were free from sin what needed she a Saviour Vse 2. To reprove divers men and women The most will confess they are sinners and great sinners but with so little knowledge as when they became sinners or how or wherein or what sinne is they cannot tell As if a Debtor should acknowledge himself to be indebted to such a man and yet he cannot tell when wherein or how he became indebted to him were not this an ignorant acknowledgement And likewise with so little humility ' the most men and women will confess they are sinners but with so little sense and feeling with so little griefe and shame not considering how great an evil sinne is how odious it makes a man or a woman to God how it layes them open to Gods wrath here and hereafter The Leper we know in the time of the old Testament must be shut up must not converse with men but no Leper so odious to mans eye as sinne makes a man odious to God And no man indebted be it never so much is so in danger of an Arrest by man as the unhumbled sinner is in danger of Gods wrath to Arrest him every hour and to presse him down to the pit of Hell where his worme shall never dye and his fire never goes out Mark 9.44 Vse 3. To awaken the Natural man he being a sinner and a sinner so many wayes as we have heard Ephesians 5.14 Awake thou that sleepest and stand up from the Dead and Christ shall give thee light Would any man unlesse he were dead drunk lay himselfe downe to sleep on the top of the Mast the Ship being under-saile in the midst of the Sea Or will any man but a mad man wittingly and willingly lye sleeping in a house that is on fire over his head O that the Natural man would take notice of his wretched condition that so he might be dejected and cast down crying out of himselfe as the Leper in the Law Leviticus 13.45 Vnclean Vnclean Crying to God with the Publican Luke 18.13 Lord be merciful to me a sinner And with more words then so for we must know we have there but the abridgement of the Publicanes Prayer and crying to the Minister of God with them in the Acts Chapter 2d. Verse 37. Men and Brethren what shall we do Now that men and women would labour for a fight and sense of their Natural misery consider 1. Some Motives 2. Some Means Motive 1. Otherwise they can never confesse their sinnes heartily What is the reason men and women confesse their sinnes so generall and carelesly but because they have not a sight and sense of their natural misery Hosea 14.2 Take with you words and turne to the Lord to wit in the way of confession saith the Prophet to the Israelites But in the first Verse they must before consider how they had fallen by their iniquity how sinful they were Motive 2. Without sight and sense of misery men and women are not capable of true Comfort and Consolation Before true Consolation goes hearty humiliation Luke 5.31 They that are whole need not a Physitian but they that are sick 2 Corinthians Chapter 7. Verse 6. the Apostle Paul stiles the Lord the Comforter of the abject Motive 3. Observe the Promise made to the truly dejected Matthew 5.4 Blessed are they that mourn for they shall be comforted Isaiah 37.15 Thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the High and Holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones We come to the Meanes to bring men and women to a sight and sence of their misery Means 1. To look themselves throughly in the glass of the Law Rom. 3.20 By the Law comes the knowledg of sin 2 By applying to themselves the curses which are without partiality threatned to every transgressor of the Law for every transgression as Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them 3. Consider of how pure eyes the Lord is how he hates iniquity and suffers no transgression to pass unpunished but doth either punish it in the party offending or hath already punished it in the Mediator Vse 4 To justifie the Lord in regard of the judgments he sends upon the world All men and women being corrupted with sin and so many wayes as we have heard no marvel then that the world is so plagued In the seventh of Genesis we read how the Lord destroyed the world by water but see the sixth Chapter from the first verse unto the fourteenth The world was exceedingly corrupted with sin We know what the Psalmist saith Psal 107.17 Fools by reason of their sins and because of their iniquities are afflicted And the Church Lament 5.16 17. Wo unto us that we have sinned for this our heart is faint and for these things our eyes wax dim Nay the very young Infant that is taken away by death the Lord is not unjust in that proceeding even the young Infant being a sinner three wayes at the least by Participation by Imputation and by natural Corruption When judgments are upon us we must not murmur and repine but consider as Solomon doth advise Eccles 7.14 In the day of adversity consider that is consider for what and then we shall justifie him from whom the affliction comes Vse 5. For comfort and consolation to all true Converts It is true they are sinners but the Lord sees no sin in them which he will impute unto them It is true they are sinners but not such as he that was blind speaks of John 9.31 We know that God heareth not sinners for Prov. 15.8 The prayer of the upright
estate nay further and ye shall be as gods knowing good and evil promising a kind of divinity unto them if they would eat of the tree forbidden Upon this the woman held forth no longer but consents yeilds and seduceth her husband and so he falls ver 6. And when the womnasaw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And thus we see that the Divel and Eve were furthering causes of Adams fall Object But may some men say had not the Lord a hand a stroke in Adams fall Answ He did oversee and order it because nothing comes to pass but by his providence but yet he was no way the cause of it James 1.13 God tempts no man to sin he did decree to permit it but not as it was a sin against his commandment but as it might tend and serve for the manifestation of his justice and mercy Thus we see into the causes of Adams fall Now we come to the third question Quest 3 What was the fall it self Answ It was the eating of the forbidden fruit But before the outward act observe their falling into this sin by degrees Gen. 3.6 As first they beheld it 2. desired it 3. took it Lastly did eat of it And we must not think this sin of our first parents Adam and Eve little but great and grievous It being not only the offence of a great and infinite God but of a good and bountifull God they having liberty to eat of all the trees in the Garden save one Gen. 2.16.17 Of every tree in the garden thou mayest freely eat but of the tree of knowledg of good and evill thou shalt not eat of it And then it being but such an easie commandment to keep but the fruit of one tree to forbear And further do but see what a company of sins it containes and therefore it is called the fall it being not one sin but many As 1. Infidelity our first parents doubting of the truth of divine threatning 2. Idolatry They beleeving the Divel more then God 3. Horrible unthankfulnesse They conceiting God to envy their good estate 4. Curiosity They affecting more knowledg then God had allotted them 5. Intolerable pride and ambition they desiring to be equal with God 6. Murder both of themselves and whole posterity Thus we see into the fall it self and so come to the fourth question Quest 4. How all naturall men and women become wholly corrupted with sin through Adams fall Ans By generation A Serpent engenders a Serpent and a sinfull Parent begets sinful children Gen. 5.3 And Adam lived an hundred and thirty years and begat a son in his own likeness after his image not according to the image in which he was first created but in the image Adam was then in to wit corrupt Adam was created a publick person and to stand or fall for his whole posterity but he falling his whole posterity fell in him and so are sinners by imputation and not only so but by his fal he corrupted our nature and nature being corrupted corrupts the persons of all men and women absolutely descending of Adam To this purpose Job 14.4 Who can bring a clean thing out of an unclean Not one And Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me David here speaks of the original sin wherein he was bred and born For we are to know that as original corruption in us is the cause of all our actuall transgressions so this original corruption is the punishment and fruit of Adams first actuall sin Object But may some men say me thinks regenerate Men should beget regenerate Children Answ Men do not beget children as they are regenerate but as they are men A circumcised Jew did beget children uncircumcised and clean seed being sowen comes up with straw chaffe c. Now we come to the Uses Vse 1. To reprove divers persons 1. Such as trust to their own strength are confident in it Did Adam fall created holy and righteous and do we presume upon our own strength It is a wonder to observe how many men and women offer themselves to the occasions of sin and tell them of the great danger therein they will reply no provocation to sin can stir them no bad company can infect them 2. To reprove such as trust Satan he told our first Parents of great matters following his counsell but in their woful experience they found him a horrible liar So his temptations being yeelded unto he promiseth us much pleasure and gain but alas yeelding we find the clean contrary at one time or other if not for the present yet afterwards 3. To reprove such as do not trust the word of God This was the fault of our first Parents and so they let a world of sin into the world where the threatning was absolute they question and make a peradventure of it Even so do the most at this day with the threatnings of God they question them do not believe them And hence it is they do no more refrain sin give themselves liberty in all abominable courses Vse 2. To exhort and that two wayes 1. That we would more and more acquaint our selves with the Original of our mifery to wit Adams fall This Truth so necessary to be known is only revealed in the Word was not known to the body of the Gentiles before the coming of Christ And how many of our common people at this day are upon the matter ignorant of it But let us labour for knowledg and sense thâ— way that so we may be the more induced to seek after the second Adam and his benefits 2. To exhort Parents seeing by Adams fall they are instruments to convey original sin to their children and so consequently all manner of hurt that they would labour the more earnestly to be instruments of their good by praying for them and with them by admonishingthem bringing them to the Publike Means and by walking before them in all holy example Oh how can Parents be too careful this way when they have been Instruments to bring them into such a woful estate Parents which beget and bring forth children and do not earnestly labour their Regeneration beget and bring forth children as much as in them lies for the Divel and not for God for the enlarging of hell and not for the enlarging of heaven And thus far touching the third member of the second Principle MEMBER IV. And so are become slaves of Satan Doct. EVery one in the estate of corrupt nature is the Divels slave is the slave of the Divel This assertion the Scripture makes very plain and evident as Act. 26.18 The Apostle Paul being sent to the unconverted Gentiles the Lord acquaints him that his business unto them was to open their eyes to turn
the Law that is to say by his holiness or inherent Righteousness but by the faith of Jesus Christ that is to say but by faith only apprehending and applying Christ the material and merit orious cause of Justification And to the same purpose Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law And see Believers up and down in Scripture renouncing their works in the way of Justification as David Psal 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And Isai 64 6. see what the Church saith We are all as an unclean thing and all our righteousnesses are as filthy rags So John the Baptist Mat. 3.14 to Christ I have need to be baptized of thee And the Apostle Paul Philip. 3.12 Not as though I were already perfect And the Apostle James James 3.2 In many things we offend all and so 1 John 1.8 If we say we have no sin we deceive our selves and there is no truth in us The Papists so erring in this weighty doctrine know them to be in a wofull and desperate estate and especially in regard of this last errour Gal. 3.10 As many as are of the works of the Law that is look to be justified by their works and inherent righteousnesse are under the curse And Gal. 5.4 Christ is become of nonâ— effect unto you whosoever of you are justified by the law that is to say so many of you as hope to be justified by your works have no benefit by Christ Vse 2. For the great comfort and consolation of all true beleevers they are justifyed persons and that this is no small ground of comfort is plain if we seriously consider the parts of justification As first sins remission all a mans sins to be blotted out of the book of Gods remembrance and never to be imputed unto him Let us hear what David saith in this case Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered And no marvel that this is Davids judgment sin being the greatest evil and the proper cause of all other evils and further this being an infalliable truth the cause being taken away the effect must needs cease all afflictions and judgments then being but trials or fatherly chastisements The Ministers of God must comfort the people of God Isa 40.1 Comfort ye comfort ye my people saith your God but how and upon what ground See verse 2d. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned and this is the course our Saviour takes with the palsie man Mat. 9.2 Son be of good chear thy sins are forgiven thee and when he would comfort the penitent woman Luke 7.48 he said unto her thy sins are forgiven Hence indeed to wit from assurance of sins pardon and reconciliation with God ariseth that peace which passeth all understanding Phil. 4.7 no heart being able to conceive the worth of this peace but that only that hath felt and enjoyed it so then this part of justification unto the true beleever is no small ground of comfort And if we consider of the other part of justification to wit the imputation of Christs righteousnesse is not that likewise unto the true beleever a ground of comfort see Isa 61.10 where the Church speaking of this righteousnesse saith I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegrom decketh himself with ornaments and as a bride adorneth her self with her jewels It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it be so stained and imperfect as it is when he can find that he hath been able to poure out his soul unto the Lord to mourn for his own sins and the sins of the times or to do any other service to God with an honest and upright heart O what a comfort it is unto him 1 Chron. 29.9 Then the people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy And 2 Cor. 1.12 Our rejoycing is this the testimonie of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more aboundantly to you wards But if this poor and imperfect righteousnesse afford such comfort how just cause of comfort and rejoycing hath every true beleever that he hath another manner of righteousnesse then this to wit the perfect righteousnesse of the Lord Jesus Job saith of his inherent righteousnesse whereby he had been so rich in good works Job 29.14 I put on righteousnesse and it clothed me And a goodly garment doubtlesse that was Grace is a goodly garment certainly but if that garment that hath so many spots and rents in in it be so goodly what is the perfect righteousness of Christ that clean and white garment Rev. 19.8 And thus the Lord deals with the true beleever nor only takes from him his filthy garments Zach. 3.4 to wit his sins but likewise cloaths him with change of raiment to wit the pure and spotless robe of Christs righteousness a garment absolutely sufficient to make the beleever beautiful in Gods eyes Thus we see the great cause of comfort the true beleever hath in that hee is a justifyed person in Gods sight Vse 3. To exhort every man and woman destitute of faith to labour for it seeing this is an undoubted truth that all true Believers are justified persons their sins remitted and they cloathed with the white robe of Christs righteousnesse and if Justified why then the adopted sons and daughters of God Joh. 1.12 And so likewise Sanctified Justification and Sanctification being ever inseparable Thus far touching the fourth Member of the fourth Principle Now we come to the fifth and last Membet of the same MEMBER V. And Sanctified HEre we have the latter benefit which the true Believer receives by Christ to wit Sanctification And for the handling of it we commend unto you this point of Doctrine Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves are not only Justified but Sanctified Or thus Justification and Sanctification are inseparable The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer Matth. 6.12 13. Forgive us our debts or trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil The former Petition being for Justification the later for Sanctification And the Apostle Paul in the five first Chapters of the Epistle to the Romans having handled the Doctrine of Justification presently in the beginning
not knowne to any man but themselves why should their consciences vex and terrifie them if there were not a God Object 1. But may some men say in whom the light of nature is almost extinguished I never saw God how can I then believe there is a God Answ Thou didst never see thy soul and dost thou believe therefore thou hast no soul Thou didst never see the wind yet surely thou believest there is such a thing such a creature Object 2. But if this be a Truth generally acknowledged How comes it to pass that the most men and women live as though there were no God Answ First by way of Concession or Grant Secondly By way of Solution 1. By way of Concession or Grant It is true the most do live as though there were no God so walk as denying the Presence Power and Justice of God 2. By way of Solution or Satisfaction Although men and women generally by the light of Nature do acknowledg a God yet through the corruption of nature they frame and fain him to themselves to be such a one as they please to wit without Attributes not present in all places not infinitely powerful and just As this is a Truth That by the light of nature we know and believe there is a God so likewise this is a Truth That since Adams fall by the corruption of nature in regard of the true God we are all Atheists Thus the Psalmist describing the natural man Psal 14.1 The fool hath said in his heart There is no God The natural man confesseth there is a God but it is a God of his own framing without Attributes to wit an Idol which upon the matter is as much as to deny the true God Object 3. Although this be a Truth granted and plain why yet the Regenerate themselves have doubtings this way they sometimes doubt Whether there be a God or no. Answ And this comes to pass First by Satans suggestion who sometimes darts this thought maliciously into them even in their best Devotions Secondly this thought may be in them through the corruption of nature remaining they having a seed and some degrees of Atheism remaining in them so long as they are in this world Thirdly Want of through consideration may occasion doubting this way As when they observe themselves men and women of affliction and the wicked great in the world and highly exalted looking meerly upon this and no further may occasion them to question this great Truth but going on to the end and issue the doubt is presently removed considering what the wicked's exultation ends in and so considering what is the issue of the godly mans afflictions Vse 1. To expostulate with the wicked and unregenerate There is a God this thou sayest thou beleevest I say thou dost well but the divels do as much nay more â—hey beleeve and tremble Jam. 2.19 Examine thy self do not they exceed thee in this Thou believest there is a God but dost thou tremble at his Justice Power and Omnipresence Dost thou perswade thy self of his Omnipresence that he sees thy waies courses and proceedings in all places and at all times How comes it to passe then that thou willingly and willfully committest that sin in secret in his sight which thou wouldest be ashamed to commit in the eye and veiw of the world Observe now Thou beleevest there is a God but it is a god of thy own framing a god that sees not thy sinfull courses and proceedings And to this purpose take notice how the spirit of God brings in the wicked or naturall man speaking in his heart Job 22.13 14. And thou sayest how doth God know and is there knowledg in the most high Psal 73.11 Can he judg thorow the dark cloud thick clouds are a covering to him that he seeth not And Psal 94.7 They say the Lord shall not see neither shall the God of Jacob regard it Thus what the wicked mans thoughts are of God his actions declare And so in regard of Gods Justice if thou didst beleeve him to be a God of justice how durst thou go on obstinately in thy sins making a covenant with death and being at agreement with hell he having openly proclaimed in his word that he wil be revenged on al such malefactors The truth of it is although thou dost acknowledg a God why yet again thou deniest him by denying his justice as if he were a God all of mercy but such as thou shall one day find him to be a God of justice of infinite justice Deut. 29.19 20. Again in regard of Gods Power Thou beleevest there is a God but again deniest him in that thou dost not believe him to be a God of infinite power If thou dost beleeve him to be a God of infinite power why dost not thou rather tremble at his threatning then at the threatning of a mortal man Let an earthly Magistrate or Prince threaten and menace for the breach of his statutes and edicts presently men and women begin to tremble and to be afraid and know not which way to turn themselves but let the Lord the mighty God of heaven and earth threaten to bring this and that plague this and that judgment upon them for their sins and transgressions nay even to damn them to the pit of hell if they do not reform for all this they go on still in their sins and evill courses as though the Lord had not power to maintain his threatnings upon them Well thou that art a wicked and ungodly liver see thy condition to be a wofull condition there is just so much light in thee as to make thee inexcusable Thou beleevest there is a God but in life deniest his presence power and justice Thou art not an absolute Athiest in judgment but an Athiest in practice Wel it is as thou thinkest there is a God but thou shalt find him otherwise then thou thinkest to wit all-saving for he is infinitely just and powerfull Vse 2. For Direction Thou beleevest there is a God First more and more examine this great truth more and more ponder and perpend it untill thy heart be established in it and if God be God serve him if Baal be God follow him The meaning is if this principle be not true follow the waies of thy own heart live and walk according to thy own lust without any restraint but if it be true as it is undoubtedly then walk and live as throughly beleeving this principle Labour to please God to glorifie him and to have communion with him and know there is nothing doth so choak and suffocate this Principle as a wicked and profane life as Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness This is the first rule of Direction 2. Thou believing this Principle endeavor to nourish and maintain it To this purpose thou maiest help thy self by the Book of the Creatures as
this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
4.19 Let them that suffer according to the wil of God commit the keeping of their souls to him in well doing as unto a faithfull Creator And so Job argues Job 10.3 Is it good unto thee that thou shouldest oppresse That thou shoul'dst despise the work of thine hand This argument indeed from such as obstinately go on in sin will be of little force as we may see Isa 27.11 It is a people of no understanding therefore he that made them will not have mercy in them and he that formed them will shew them no favour The potter when he sees the clay will by no means be brought to his mind he takes it and dashes it against the walls so will the Lord deal with the wicked who will by no means be brought to obey their Creator But for those that remember their Creator and truly fear him he will be found a faithfull Creator to them upon all occasions in their greatest wants inward and outward supplying them as shall be the best in their greatest dangers defending them as shall be for their greatest good But ye have not looked saith the Prophet Esay unto the maker thereof neither had respect unto him that fashioned it long agoe Isa 22.11 As though if the Jewes had had respect or recourse unto their Creator in the way of true humiliation and information as well as used the civill means which they were earnest in they should have been strong enough and too strong for the Persians their enemies see Psal 124.8 Vse 3. For Exhortation and that divers waies 1. To imitate God that we would not hoard up and keep to our selves what might be profitable to others The Lord although he made all things for his own glory yet his glory was not increased by any thing he made For to speak properly he being alwaies infinitely glorious his glory can neither be increased nor decreased But in the work of Creation he commnicated himself to Elect Angels and men for their good and happinesse so must we bring forth our talent inward and outward for the good and benefit of others Secondly To exhort us That we would seriously consider the work of Creation and in it to read God and his attributes There is not the least fly but in it we may read God and his Attributes the Lord could have made the world in a moment of time but takes six daies to the business and no question to move us to be the more serious and laborious in the reveiw of this work and wil not take it wel at our hand to have such a work as this slighted We must arise from the creature to the Creator The unreasonable creatures are matter of praise and we must therefore in our kind be instruments of praise Thirdly To exhort us to serve and obey God and that with chearfulnesse Eccles 12.1 Remember thy Creator in the days of thy youth Words of knowledg in Scripture imply affection and practise that is to say know fear love serve and obey thy Creator in the daies of thy youth thou wilt then be the fitter to serve and obey him in thy old age And so the Psalmist Psal 100.2 3. Serve the Lord with gladnesse it is he that made us and not we our selves We count him a Monster of men that is very undutiful unto his Parents but how much more may we account him a Monster that delights in rebellion against his Creator whose instruments only our Parents were to bring us into this world Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and established thee Vse 4. For Inquisition Further to enquire into two Creatures the chief of the Creation to wit Angels and Men. Touching the Angels if you ask when they were created I answer Whithin the compass of the first six dayes in likelihood upon the first day when the third heaven was created That they were created within the compass of the six days see Gen. 1.31 and 2.1 The heavens and the earth were finished and all the host of them 2. If you enquire into their nature Answ They are invisible and incorporeal Substances Heb. 1.14 Are they not all ministring spirits 3. If you enquire into their number Answ They are very many Heb. 12.22 An innumerable company of Angels and so Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him 4. If we enquire into their Properties Answ 1. They are Creatures of excellent knowledg and understanding 1 Cor. 13.1 Though I speak with the tongue of men and of Angels not that the Angels have tongues or use of speech but to note what grace and excellency of speech must needs be thought to be in them if it might be supposed that they should speak and hence it is they are said Rev. 4.6 to be full of eyes 2. They are Creatures wonderous holy I mean the Angels that fell are extremely wicked but were created holy That the Angels we speak of are holy Creatures see Matth. 25.31 and Luke 9.26 They having this stile given them Holy in both places 3. They are Creatures of great strength and might Psal 103.20 Bless the Lord yee his Angels that excel in strength And so 2 Thes 1.7 Mighty Angels 4. They are Creatures very expeditious and nimble and therefore described Ezek. 1.6 to have wings 5. They are Creatures Immortal Luke 20.36 Neither can they dye any more for they are equal unto the Angels yet but Creatures for all this and finite Lastly If you ask Why they were created Answ For these two ends especially 1. To celebrate the praises of God Psal 103.20 Bless the Lord yee his Angels and Isai 6.3 One cryed unto another and said Holy holy holy is the Lord of Hosts the whole earth is full of his glory 2. To be instruments of good and safety unto Elect men and women Psal 34.7 The Angel of the Lord encampeth round about them that fear him and delivereth them Psal 91.11 He shall give his Angels charge over thee to keep thee in thy wayes and Heb. 1.14 Are they not all ministring Spirits sent forth for them who shall be heirs of salvation As this may greatly comfort and animate all true Believers why so it may restrain and pull in the wicked from offering the least wrong unto such Mat. 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven They are Angels to take revenge upon you if you do them the least wrong which is evident by the Angel his standing with a drawn sword ready to destroy Balaam because he would be allured by worldly gain to go against Gods people Num. 22.22 c. Now we come to the other principal Creature to wit Man If you ask when he was created Answ Upon the sixth
is his delight It is true they have sin in them but sin hath not dominion over them It is true they are sinners but they are also Saints even in this world Psal 16.2 3. My goodness extends not to thee but to the Saints which are on the earth It is true any temporal judgment may befal them in this world but this is as true that nothing shall befal them but what shall work for their good therefore in a humble and thankful wonderment let them acknowledg the great things the Lord hath done for them as the Church coming out of captivity Psal 126.3 The Lord hath done great things for us whereof we are glad and the Psalmist Psal 126.12 What shall I render unto the Lord for all his benefits towards me MEMBER II. Wholly corrupted with sin Doct. ALl men and women considered in the state of nature are wholly corrupted with sin For so we are to understand the Catechism to wit according unto this exposition Now the assertion is true in two respects 1. In regard of their natures 2. In regard of their lives Their natures are wholly corrupted with Original sin their lives with actual transgression 1 That the natures of the unregenerate are wholly corrupted with Original sin we will let you see what Original sin is and then prove the thing affirmed What Original sin is Original sin is so called first because it was from the beginning I mean as soon as ever the fall of Adam was Secondly Because it is one of the first things which is with the child in the Conception Thirdly Because it is the beginning of all actual sin Now Original sin is sometimes taken Largely sometimes Strictly When it is taken Largely it signifies the fall of Adam the guilt following and withal the corruption of nature When it is taken Strictly it signifies that corruption which taints and defiles the whole man every faculty of soul and member of body More plainly Original sin taken strictly contains 1 A want of all holy disposition in every faculty of soul and member of body 2. In stead and room thereof a corrupt disposition in every faculty of soul and member of body And thus now seeing what Original sin is we come to prove that the natures of the unregenerate are wholly corrupted with it To this purpose 1. Take notice of some general phrases which the Spirit of God useth touching Original sin as the natural man is tainted with it and defiled As sometimes it is called the Old man as Rom. 6.6 Colos 3.9 Sometimes it is called the Flesh Rom. 7.5 18. and so ver 25. Sometimes it is called the members as Colos 3.5 Sometimes it is called the Law of the members Rom. 7.23 Sometimes the Body of sin Rom. 6.6 and 7.24 And what do all these generall phrases imply and import but that the natures of the unregenerate are wholly corrupted with originall sin But in the second place that you may be the more throughly convinced in the point we wil anatomize and take man in peeces and let you see what the spirit of God saith of every severall part and peece to wit how that in every faculty of soul and member of body there is not only want of all holy disposition but likewise a corrupt and depraved disposition Now as concerning the soul we consider these faculties 1. The Mind 2. The Memory 3. The Conscience 4. The Will 5. The Affections 1. For the Mind that it is not only empty of all holy knowledg but depraved with a corrupt disposition Gen. 8.21 The imagination of mans heart that is to say of the natural mans mind is evil from his youth from that very time he begins first to conceive And the Apostle Paul doth not only affirm 1 Cor. 2 14. That the natural man cannot know the things of the Spirit of God But Titus 1.15 he saith the unbeleeving the naturall mind is de filed nay Rom. 8.7 That the carnall the natural mind is enmity against God and exhorting the Ephesians Ephes 4.23 Be renewed in the spirit of your mind intimates that that which is most inward in the naturall mind which is as it were the mind of the mind is corrupted 2. For the memory that it is not only deprived of all holy abilities but depraved with a corrupt disposition Gen 40.23 yet did not the chief Butler remember Joseph but forgate him Deut. 8.11 Beware that thou forget not the Lord thy God which naturally as though Moses should say thou art prone unto The chief Preists and Pharisees said to Pilate Matth. 27.63 Sir we remember that that deceiver meaning Christ said whilst he was yet alive after three daies I will rise again They could remember what our Saviour had said whilst he was yet alive in that kind to their own corrupt ends the naturall memory is a corrupt memory 3. The natural conscience is not only destitute of holy testimonies but is likewise corrupted and defiled Titus 1 15. But even their mind and conscience is defiled the Apostle speaking of unbeleevers and those in the estate of nature 4. The naturall will is not only deprived of all freedome to good but likewise depraved with a corrupt disposition 1 Cor. 2.14 The natural man receiveth not the things that are of the Spirit of God Phil. 2.13 It is God that worketh in you to wit by his Sanctifying grace both to will and to do of his good pleasure nay Jer. 18.12 say the Jews we will walk after our own devices and we will every one do the imagination of his evill heart The naturall will is a corrupt will 5. The affections are not only deprived of all holy motion but exceeding corrupt and disordered Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts as though the affections naturally were corrupt and disordered and so the same Apostle terms them Rom. 7.5 The affections of sin or sinful affections and this the Apostle makes very evident in describing naturall men and women he stiles them haters of God Rom. 1.30 And thus we see by holy writ that every facultie of the unregenerate persons soul is corrupted and depraved with originall sin Now come we briefly to the members of his body and we shall observe them to be corrupted with originall sin First The eye 2 Pet. 2.14 Having eyes full of adultery the naturall eye is a filthy and an unclean eye Secondly The ear 2 Tim. 4.3 Having itching ears the naturall eare is an itching ear Thirdly The tongue Jam. 3.6 The tongue is a sire a world of iniquity The natural tongue is a corrupt tongue 4. The hand Isai 1.15 Your hands are full of bloud The natural hand is a cruel hand 5. The feet The Apostle describing men and women in the estate of nature Rom. 3.15 Their feet are swift to shed bloud saith he The natural feet are swift to mischief Those outward senses and members are not only deprived of all holy inclination
grievousnesse of this slavery and Lastly to the Uses Object 1. But may some men say the debaucht and prophane person the common swearer drunkard gamester those by their very way and course do seem to be the slaves of the divel but your civill honest men and women such as live neighbourly are outwardly well governed but yet are not religious care not much for hearing of Sermons do not labor after holy knowledg have not a good word for those that are forward in profession do you hold those likewise to be the slaves of the Divel An. Yes It is true they are not in that measure the slaves of the divel as the former but being in the estate of nature sin is altogether unmortified in them where sin is altogether unmortified there Satan reigns This is a truth the more liberty any man takes to sin the more he is the slave of the divel But yet this is a truth likewise that Satan hath the meer Civillist sure enough because although sin may sleep in him why yet it is not mortified in him The Scribes and pharisees who were civil men our Saviour Mat. 23.15 stiles them no better then the children of hell he might have as well called them the slaves of the Divell And so Simon Magnus the sin of covetousnesse being unmortified in him the Apostle Peter tels him Acts 8.23 That he was in the gall of bitternesse and in the bond of iniquity and why in the bond of iniquity because he was bound to the sin of coveâ—ousnesse as by a chain and so to the Divell this sin being unmortified in him he was the slave of the Divell Object 2. But may some man say divers that in likelihood are in the estate of nature are many times frolick and merry and who so jovial as they Answ It is true and yet sometimes these persons have horrible pangs and gripes of conscience and the reason they are so merry and joviall is because they are not sensible of this bondage neither how deeply they are drowned in this slavery A man on dry ground being alive feels a small waight that is laid on him but being dead in the bottome of the water is not sensible although never so great waight be laid upon him So it is with a meer naturall man spiritually dead Object 3. But the regenerate themselves whil'st they are in this world have sin in them and where sin is Satan is are not they likewise the slaves of the Divel Answ Not although the regenerate have sin remaining in them why yet it doth not raign in them and where sin raigns not Satan raigns not There is a great difference between one being in a house and ruling in a house between one usurping as a tyrant and ruling as a king willingly submitted unto The Apostle Peter speaking of the regenerate 1 Pet. 2.9 But ye are a chosen generation a royall Priesthood an holy nation a peculiar people They are no longer the slaves of Satan but the servants of God nay the children of God by adoption These Objections being answered we come in some measure to point at the greatnesse and grievousness of this slavery the miserablenesse of it You have heard of the bondage of Christians under the Turks and Infidels of the slavery of the Gibeointes who were censured by Joshuah to be hewers of wood and drawers of water Josh 9.23 But especially of the great slavery of the Israelites under Pharaoh in Egypt but this bondage of the unregenerate under Satan is a great deal worse For first that bondage was of the body only but this is the bondage of the whole man body and soul Secondly In that bondage men were served but in this the Divel who is the basest Lord and who commands the basest things Thirdly In that bondage the greatest harm was temporal but in this eternal even damnation in hell for ever Fourthly In that bondage they had a sense of their thraldome and desired liberty but in this men do not perceive themselves to be bound but think themselves to be free and despise liberty Lastly in all outward bondage there may be probability of help as by running away or by intreaty or by ransome or by the death of those that hold us in bondage but in this bondage men and women lie still as it were bound hand and foot not able not willing to help themselves except the Lord from heaven come and vindicate them out of the paws of the Lion by his Word and Spirit unbind them and set them free Now we come to the Uses Vse 1. To inform us touching a great error which is in many They seem to admire at the condition of such as live out of the danger of mans Law have enough to pay every man his own so as they feare not to be cast in prison are able to make their part good in any sute or quarrel may go whither they list as their humor serves from Ale-house to Ale-house from Bawdy-house to Bawdy-house have mony enough in their purses to defray so as they need not go upon the score O they take such to be the only free persons in the world and only to live at their own command and thus they judg looking upon the outward appearance in the mean time not considering that those persons aforesaid being in the estate of nature they are all this while the slaves of the Divel Certain it is there be many that feed daintily are clothed richly live idly take their fill of all worldly pleasures in all licenciousnesse and yet are arrant slaves as any that serves in a Gally It is a good saying of one of the Ancients a good man though he serves yet is he free a wicked man though he reigns yet he is a servant Those that are not the servants of God how many lords have they the world the flesh and the Divel the world their servant their flesh their fellow the Divel their enemy There is no vassallage like unto this besides the woful reward in this life and the life to come And if you would have these slaves of the Divel painted out unto you by some signes First an arguing for sin and a defending of their evil waies Secondly An hating and disliking of those that reprove them for their sins Thirdly A loving of those that sooth them and flatter them in their evil waies Fourthly A maintaining and upholding of sinne in others Vse 2. For the great comfort and consolation of all the Regenerate They are not the slaves of the Divel they were indeed but now they are not but the servants of God And this they may know by resisting of Satans suggestions by denying of obedience unto his temptations by mortifying that which is his Broker and Baud to wit sin and corruption by the daily renewing of our repentance and so by their great rejoycing in taking notice of any to come from under his slavery O what an easie service is this in comparison of
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
all his merits unto himself is justified before God and sanctified MEMB. I. A man of a contrite and humble spirit NOW we come to the fourth Principle which requireth of us how a man or a woman may be made partakers of Christ and his Benefits In the first place saith the Catechism they must have contrite and humble spirits A man of a contrite and humble spirit We commend the Point unto you in the form of a Doctrine thus Doct. That a man may be partaker of Christ and his Benefits he must have a contrite and humble spirit See Isai 55.1 Ho every one that thirsteth come ye to the waters to wit to Christ and he that hath no money that is sees nothing in himselfe to trust unto and so consequently is of a humble and contrite spirit And Jerem. 50.4 In those dayes and in that time saith the Lord the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God observe I pray you going and weeping shall seek the Lord their God as though that were the way and the onely way to find God in Christ to partake of Christ and his benefits And doth not our Saviour tell us this Matth 9.13 I am not come to call the righteous that is such as think themselves righteous but sinners to repentance to wit contrite and humble sinners to call them to a new life to partake of me and my benefits And Mat. 11.28 Come unto me saith he all ye that labour and are heavy laden and I will give you rest And hence it is that the Lord is described 2 Corinth 7.6 to be the Comforter of such as are cast down And this Doctrine the Apostle James informes us of Jam. 4.6 God resisteth the proud but giveth grace to the humble that is assures such of his favour and therefore ver 10. of the same Chapter Humble your selves saith he in the sight of the Lord and he shall lift you up And do but see that place for all Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted and to set at liberty them that are bruised Now we come to the Reasons Reas 1. Such and only such have an appetite to Christ hunger and thirst after him and his benefits Till we be sick of sin we can find no need of this Physician neither care much for him according to that Mat. 9.12 They that be whole need not a Physician but they that are sick When the fiery Serpent Numb 21.9 had bitten and stung an Israelite then he would run and make use of the Brazen Serpent but never till then Reas 2. Such and only such do prize Christ at his full value are willing to part with any thing to purchase him See what the Apostle Paul saith Philip. 3.8 9. He esteemed all things but dung in comparison of Christ and his Benefits but to make way for this observe the deep sense and feeling he had of his owne unworthinesse 1 Timoth. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom saith he I am chief Reas 3. Such and only such are made fit to receive Christ by faith and to make him their own Mark 1.15 Repent and believe the Gospel the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits Reas 4. Such and only such truly rejoice and take comfort in Christ account him their chief Treasure and happiness Gal. 6.14 God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ that is save in the Passion and Sufferings of our Lord Jesus Christ But who was this that did thus rejoice in Christ and his Sufferings Surely it was one that had such a low opinion of himself as that Ephes 3.8 he stiles himself less then the least of all Saints But that you may further see into this weighty Doctrine we intend to answer the Questions following 1. What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits 2. Whether every man and woman that hath this contrite and humble spirit shall certainly be made partakers of Christ and his benefits 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Quest 1 What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits Answ This contrition and humiliation contains the particulars following 1. A true and distinct sight of sin and not onely as punishment doth attend it but as it is vile and lothsome in its own nature as Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 2. Unfained and sound sorrow and as for the consequent so for the cause as for punishment so for sin Acts 2.37 Now when they heard this they were pricked in the is hearts to wit that they were guilty of the death of the Lord of Life 3. A being weary of sin finding it a load and burden upon the conscience Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Our Saviour means here all that have contrite and humble spirits 4. Humble and hearty confession of sin as Luke 15.21 Father saith the Prodigal I have sinned against heaven and in thy sight and am no more worthy to be called thy son Lu. 23.40 41. 5. Earnest suit to the God of heaven for mercy as the Publicane Luke 18.13 God be merciful to me a sinner And Saul afterwards called Paul Acts 9.11 Behold he prayeth surely the three dayes he was without sight he sent up many a loud cry to heaven for mercy 6. The sixth particular This Contrition and Humiliation contains a distaste and dislike of sin as Isaiah 30.22 Ye shall defile also the covering of the graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a mensturous cloth to wit in the day of thy repentance thou shalt say unto it get thee hence And Luke 19.8 Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him four fold Thus we see now what Contrition and Humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits But yet we must not think this preparatory work in the particulars aforesaid to be the same that is in the soul after
Christ is received and partaked of for that flows from the Principle of grace and so works more freely and absolutely But in this the soul is onely a Patient this is a saving work but not a sanctifying work but yet alwayes sanctification followes upon the same Now we come to the second question Quest 2. Whether every man and woman that hath this Contrite and Humble spirit shall certainly be made partakers of Christ and his benefits Answ Yes because this is the lost soul which Christ came to seek and to save for of this soul we must understand our Saviour when he saith Luke 19.20 The Son of man is come to seek and to save that which was lost And this is the bruised reed which in no case he will break Matth. 12.20 And do but see Psal 51.17 A broken and a contrite heart O God thou wilt not despise not the broken and contrite heart aforesaid And Isaiah 57.15 Thus saith the high and lofty One that inhabiteth eternity whose Name is HOLY I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And so Matth. 5.3.4 Our Saviour saith Blessed are the poor in spirit for theirs is the Kingdome of heaven And Blessed are they that mourn for they shall be comforted It is the contrite and humble ones which our Saviour here intends Thus we see distinctly and plainly that every man and woman that hath the contrite and humble spirit aforesaid shall certainly be made partakers of Christ and his benefits Quest 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Answ No and for the Causes and Reasons following 1. Some have committed more gross and heinous sins then others and therefore have cause and need to be more terrified and humbled then others 2. The Lord intends to bestow a greater measure of grace upon some then upon others to do greater works by them then by others and therefore prepares them accordingly by contrition and humiliation 3. Some have been Religiously educated from their Child-hood whereby as they were kept from gross sins so corruption was subdued in them gently and secretly by little and little without any great measure of contrition and humiliation grace and comfort being instilled into them almost insensibly 4. Some by natural constitution and temper of body are more fearful and sensible of anguish then others 5. Some after the Wound have the Medicine sooner revealed and applyed to them then others Now we proceed to the Uses Vse 1. To acquaint us that there is but a few comparatively that partake of Christ and his benefits and this will be evident if so be we weigh the particulars which the contrition and humiliation aforesaid contains As first a true and distinct sight of sin many see their sins in a general slight and confused way but where is the man that sees sin to be the greatest evil even separating from the greatest good to wit God himself Isaiah 59.2 nay that so far as he gives way unto it so far he joynes with the Divel and fights against God that sees into the vile and loathsom nature of sin And where is the man that sees himself to be guilty of Adams fall himself to be stained and polluted universally with natural corruption himself to be guilty of such and such actual sins sins of Omission and sins of Commission that turns his sins upside down considers them in the circumstances of them Psal 119.59 2. The second particular the contrition and humiliation aforesaid contains is unfained and sound sorrow for sin Psal 94.16 17. Alas the most sin is their meat and their drink their very delight they storm and grieve because they cannot sin as they would are sorry and angry they have such a Minister as will reprove them for their sins that they may not go on in sin without any controul or if they have any sorrow in them at any time it is onely because of the punishment that attends sin Many that mourn for this and that outward cross and calamity present and imminent but do not at al mourn for sin the cause of it but a few whose hearts are rightly pricked for their sins Acts 2.37 And so for the other particulars Where is the man that finds sin a load and burden upon his conscience that doth humbly and heartily confess his sins that importunately cryes to heaven for mercy and that truly dislikes sin even to a sinful thought The particulars aforesaid being perpended it will appear that there is but a few that have contrite and humble spirits and so consequently but a few that partake of Christ and his benefits Vse 2. For the comfort and consolation of all such as have contrite and humble spirits they all they shall partake of Christ and his benefits such all such are they whom Christ came to seek and to save Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 57.15 And Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest The Lord doth not deal with the burdened conscience as Satan and his Instruments Satan Revel 12.4 when the woman was ready to be delivered of her Child was ready to devour her Child and so are his Instruments Now we hope say they you have followed Preachers gone to Sermons long enough no no Psal 147.3 He healeth the broken in heart and bindeth up their wounds to wit the Lord Isaiah 61.1 And to this purpose it is a wondrous thing to observe how the Lord sustains and bears up the wounded soul by a secret hope of mercy as we may see in the King of Niniveh Jonah 3.9 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not But for this hope the bruised heart would break and but for this hope the means of recovery and raising up would not be endeavored This hope keeps from despair and provokes to the use of holy means It is true saith the wounded soul I am in a miserable case but if there be any hope I will cry to heaven for mercy I will depend upon the Ministry of the word constantly I will creep into the company of those that make profession of Religion in a special manner who can tell but that the Lord may shew mercy to my poor soul May some man say this is very comfortable that every contrite and humble spirit shall certainly pertake of Christ and his benefits But how may I know that my heart is truly contrite and humble Signes 1. If thou judgest sin to be the greatest evil and the favour of God to be the greatest good 2. If thou hadst rather hear of mercy to thy
instrument that apprehends and applies Christ and his Merits Now we are to know that as there be very many who think they have this Grace of Faith and yet have it not why so there be some who have it and yet fear they have it not The latter of these we desire to encounter with by answering some of their Objections Obj. 1. We shall have some Christians to say That it is true indeed they make a profession of the Faith in a special manner and they dearly love Gods Word Gods Ministers and Gods People and earnestly desirous they are in every thing to please God but they do not know when or by whom they were converted and therefore they question whether they have the grace of true faith or no. Ans Although some of Gods people know and can remember the time and instrument this way why yet this is not required of all Gods people The Lord converting some even byone Sermon others by degrees and in a longer time as he best pleases May it not suffice to find this Faith by the effects of it but we must trouble our selves about unnecessary circumstances See what the man that was born blind saith in the like case Joh. 9.25 Object 2. But may some men say My faith is so little if any that I know not what to say I have many fears and doubtings Ans It is true that a great and strong faith is earnestly to be laboured for in the use of all good means 1. Because the stronger a mans faith is the more firme and close his union is with Christ 2. The clearer apprehension he hath of the pardon of his sins 3. The more boldly he goes to the Throne of Grace 4. The more patiently he endures afflictions 5. The more conscionably he walks in his particular Calling 6. The more manfully he fights with all his Spiritual enemies upon these grounds such as have but a weak and little faith must earnestly labour to have it stronger and greater but yet in the mean time these parties must not be too much discouraged First Because there may be many feares and doubtings where there is true faith Matth. 8.26 and 14.31 Secondly It is not the excellency and great measure of faith that justifies us but the Object of faith to wit Christ and his Merits Thirdly A weak faith if a true faith doth apprehend this object effectually and savingly as a little hand may hold a jewel of inestimable worth and a palsie hand a gift of great price He that did look upon the brasen serpent in the wildernesse but with one eye nay but with half an eye was as well and fully cured of the deadly sting of the fiery serpent as those which beheld it with both eyes 4. The strongest faith in this world is imperfect Abraham himselfe the father of the faithful had his doubtings as when he took Hagar and requested Sarah to say she was his Sister Object 3 I have but a little sense and feeling but a little assurance of Gods favour and of the pardon of my sins and therefore I suspect the truth of my faith Answ It is true indeed that this feeling and assurance is earnestly to be endeavored after by every godly person First Because it is a glimpse of heaven a kind of heaven upon earth Secondly Because it makes a mam nimble and chearfull in all manner of obedience active and passive as Nehem. 8.10 The joy of the Lord is your strength and Heb. 10.34 Ye took joyfully the spoiling of your goods knowing that ye have in heaven a better and enduring substance But yet we are to know that this feeling assurance is rather an effect of justifying faith then justifying faith it self and that justifying faith may be and is in many in whom this assurance is not as is plain by divers examples Psal 22.1 My God my God why hast thou forsaken me Here was faith in David my God my God but where was his feeling when he saith why hast thou forsaken me and so Heman the Ezrahite Psal 88.14 Lord why castest thou off my soul why hidest thou thy face from me Here was but a little feeling a little assurance and yet faith to be found in this party as is plain in the first verse of the same Psalm O Lord God of my salvation I have cried day and night before thee And so Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy and 16.9 He teareth me in his wrath who hateth me he gnasheth upon me with his teeth mine enemy sharpneth his eyes upon me What feeling was here but of Gods anger yet take notice of the faith that was in this man chap. 13. ver 15. Though he slay me yet will I trust in him The truth of it is there is a double certainty the certainty of adherence and the certainty of evidence the certainiy of adherence is the certainty of faith the certainty of evidence is the certainty of assurance Now there may be the former certainty adhering and cleaving to Christ by faith where there is not the latter the certainty of evidence and assurance Answ 2. Thou that art ready to conclude thou hast no faith because thou hast so little feeling of Gods favour do but for thy faith examine it by other effects of it as love to Gods Word Gods Ministers Gods People thy earnest desire to please God in all things and thou maiest find it which if thou dost thou mayest perceive Gods speciall love to thee in so excellent a qualification Object 4. But I have waited long in the use of holy means and yet have not attained to the blessing aforesaid and therefore I question whether I have a kindly faith or no. Answ First We must not appoint God the time when to bestow his blessings upon us but must stil wait his time in the use of means sutable to the blessings propounded Secondly we do ill to conclude upon this ground that we have no faith we should rather conclude hence that the Lord for the present sees not this blessing good for us I tell you every one of Gods people at every time cannot weild the sense of his favour and the feeling of his love but through corruption are apt to grow proud or carelesse in the use of the means Thirdly The longer we have waited and do wait the more plentful wil the consolation be when it comes Fourthly It may be the Lord makes us to wait for it to kindle our affections unto it and that we might the more prize it when we have it Fifthly It may be to correct our conceit that was in us before our regeneration in the daies of peace and securitie before our consciences were awakened we thinking it an easie thing to obtain the assurance of Gods favour and sins remission for so many a natural man thinks Sixthly Did not the Lord wait long upon us for our contrition and humiliation and will we murmur at him if we
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
ordinance our faith may be encreased Answ Something we must do before receiving something in and about the act of receiving And something after we have received 1. For the first part of the answer what we must do before our receiving This the Apostle acquaints us with 1 Cor. 11.28 Let a man examine himself and so let him eat of that bread and drink of that cup. Now we are to know that when the Apostle saith let a man examine himself he doth not leave it to our choice and discretion as let a man examine himself if he so please But the Apostle speaks imperatively that is I injoyn and command from the Lord every one before they receive to practice this duty of self-examination that they sequester themselves from all other occasions and in their thoughts make choice of fit time and place and so seriously fall upon this businesse And if it be demanded what we must examine our selves of or about I answer first whether we have some measure of saving faith or no. For first if we have no measure of this grace how can we expect an encrease of it by the Sacrament an encrease of that we are not at all possessed of 2. If we have no measure of this grace what have we to do at the Supper of the Lord it being an ordinance to confirm and strengthen faith where it is already begun and not to begin it where it is not 3. If upon serious examination we find no measure of this grace begun in us hereby we shall or at least should be occasioned more earnestly and constantly to depend upon the ministry of the word that this grace may be wrought in us and so in time we fitted to approach to the Lords Table And 4. If upon examination it appear we have some measure of this grace hereby we shall not only be encouraged to present our selves at the Lords Table but hereby likewise not only this grace of faith but all other graces fitting a worthy communiacant wil be pointed quickned and stirred up in us that so we may more profitably and comfortably receive And this is one main reason why this duty of self-examination must be renewed as oft as we partake at the Lords Table it being an excellent means to quicken and set on work the graces of Gods spirit that so we may receive more worthily Now in affirming a man must examine himself before he partake at the Lords Table it is not our purpose to justle out self-examination at other times as though a man were never to examine himself but then For he that doth not practise a weekly nay daily examination it is to be feared will be far to seek in this Duty when he should by it prepare himself to the Sacrament Although we make some difference betwixt the weekly or daily examination and the examination before the Sacramenâ— the former being but a reviewing and considering of our daily disobedience and unkind dealing with the Lord every way so kind and gracious unto us the better to prepare and fit to secret prayer But the latter being a tryal of our selves how we are qualified as fitting Communicants Now to lay down some Marks and Signes of a true saving faith 1 Do we observe our selves very short in this Grace and is it a trouble and grief unto us Mark 9.24 Many speak of a good faith they have had ever since they were born and thank God they have alwayes been freed from doubting but such persons are farre from a true saving faith But if upon a true sight and sense of our misery wee would faine apply Christ and the promise of pardon and forgiveness in and through him grieve because we can come no nearer Christ and can get him no nearer unto us This is a good signe 2. What means do we use that we may grow in faith Do we pray earnestly for an encrease of it Luke 17.5 many seldome or never employ themselves this way seldome or never pray for faith an ill signe whatsoever they think of themselves 2. Do we earnestly hunger and thirst after the ministry of the Word that so we may grow in this grace 1 Pet. 2.2 Divers regard not this ordinance are very indifferent whether they partake of it or no This is a very bad signe 3. Do we love a Saint as a Saint even a poor man or woman that we perswade our selves to be truly religious and godly better then the richest man or woman irreligious or ungodly 1 John 3.14 Psal 16.2 3. Many persons of all people they cannot away with the forward in religion have not a good word for them a very ill signe 4. Is there in us an earnest endeavour after universal obedience although we daily take up our arrows short yet we do not favour our selves in this known sin or that but mourn for it strive against it although the corruption inward and unknown to others Psal 18.23 and 119.101 Heb. 13.18 But if our course be uneven we obey in some things but have no care to obey in other things in all things it is an ill signe Mark 6.20 And such is the obedience of the most This is the first thing we must examine our selves of and about to wit whether we have saving faith or no which if we have not some measure of we have nothing to do at the Lords Table but if we come come upon our perill and to the great indangering of our selves And yet such persons must not sit downe satisfied without the Sacrament but must earnestly in the use of all other means labour for faith that so at the length they may warrantably and comfortably partake of this ordinance This I say is the first thing we must examine our selves of and about before our receiving Whether we have some measure of saving faith or no. 2. The second thing we must examine our selves of and about before we partake at the Lords Table if so be we be such as have formerly and heretofore worthily received is how we have profited in faith and other graces since the last time we received The Lords Table is a feast of growth and the Lord expects at our hands that the oftner we come to his Table the more we should come on in grace Now if upon examination we find our selves to grow we may come with the more boldnesse and courage that so we may still make a further progresse our experience of receiving good at this feast putting us on But if so be upon examination we find our selves to have been bad proficients have suffered grace to go out of exercise this or that corruption to get head we must be the more humbled and dejected And the greater our slips and falls have been the more to make our hearts soft and tender by courses of humiliation the more earnest we must be with the Lord for pardon and forgivenesse and that he would blesse our approaching unto and proceeding at his table that so we
is they have no call unto it but in coming they partake unworthily in a high degree If such as are true believers may partake unworthily as is very evident in the example of the Corinthians 1 Cor. 11.17 c. How unworthily do they partake alas what do all such when they receive but exceedingly prophane this holy ordinance And that this is no little sin do but see 1 Cor. 11.27 that is guilty of the death of Christ Now it is a great sin to be guilty of the death of any man but to be guilty of the death of an innocent man of the death of the innocent Lamb of God of his death who was God as well as man how foul and horrible a crime is this If the death of Abel did lie so heavily upon the conscience of Cain Gen. 4.13 How should the death of the Son of God lie heavy upon their consciences that are guilty thereof And the Apostle tels us to receive unworthily as they must needs do in a high degree that have no measure of saving faith is to be guilty of the death of Christ His meaning is that all such as receive unworthily doe upon the matter consent unto the horrible fact of Judas and the Jewes in their crucifying of Christ But this is the misery that men and women will not beleeve the word of God but their own thoughts and conceits what they will say or at least think Are we not baptized persons Do we not profess the Gospel Do we not come to the Church And do we not come in our intents and meanings to receive good at the Lords Table And will you make us guilty of the same sin that Judas and the Jewes were in their crucifying of Christ and to consent to that bloodie and horrible fact of theirs I answer the Apostle affirms no lesse of all unworthy receivers And it is an undoubted truth which you have heard that all who are not qualified with some measure of saving faith receive unworthily in a high degree 1. Oh then first we see all persons grosly ignorant coming to the Lords Supper to be in a woful case there can be no saving faith in such this faith ever presupposing some measure of knowledg in the mysteries of religion Alas how many approach to this Sacrament and cannot tell what a Sacrament is what this Sacrament is what are the ends why this Sacrament was ordained neither how it should be received 2. See we all pâ—ophane persons coming to this Sacrament to be in a lamentable case I mean swearers drunkards whoremasters prophaners of the Sabbath c. It being plain that such have no measure of the grace aforesaid saving faith ever purifying the heart Act. 15.9 And if the heart be in some measure clean it will appear in the life 3. See we many others partaking at the Lords Table to be in a wofull case such as have some measure of knowledg and it may be are of civil conversation But they are inward opposers of sincere preaching and so of sincere professors they would either have no preaching at all or else especially approve of that which doth the most tickle the ear And so for professors of religion that are forward they have no mind no affection unto them think they are but half witted people factious and turbulent have no delight in their company Now such persons are far from the grace aforesaid And this one thing I would have you to take notice of many we have that are very forward after the Sacrament in their kind needs they must receive at Easter however and yet have no desire after the powerfull preaching of the Word care not much whether they ever hear a powerfull Sermon or no. That that we would give you to understand of such persons is this that their desire after the Sacrament is not a kindly desire and from Gods Spirit but a popish preposterous and corrupt desire Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table and as you have seen their sin 1 Cor. 11.27 so you may the punishment attending them for the same ver 29. that is Judgment temporall eternall if they do not truly and seriously repent for it The second branch of this use of reproofe extends it self to divers who are qualified with some measure of saving faith First the Lords Supper being such an excellent means to encrease and confirme faith that they do no more frequent it when as they might often partake conscionably and comfortably no impediment being in the way but their ignorance sloth or this needlesse fear or that 1. Their ignorance not throughly receiving information what an excellent help this would be to their faith and other graces and how the Lord commands them to receive often 1 Cor. 11.6 As for other ends so to shâ—w forth Christs death untill his coming to judgment Or 2. Their sloth they being unwilling to set upon that preparation which is required of those that receive worthily as though this were so difficult a thing to those that use a daily examination and upon occasion inure themselves to courses of humiliation Or 3 This or that needlesse fear As haply because their faith is so little and therfore that they should not receive worthily Whereas this should greatly induce them to hasten to this feast of fulness for the strengthening and encrease of that they complain to be so little the Sacrament being the proper portion of such especially belonging unto those truely sensible of their wants If we look at the first celebration of this ordinance we shall upon examination find that our Saviour did administer to those that were far from perfection nay full of infirmities And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper no just impediment lying in their way 2. To reprove divers true believers who come and it may be frequently to the Sacrament but it is in a customary way a sleepy carelesse way do not reexamine their faith do not by extraordinary prayer so stir up their graces as befits them in the act of receiving do not earnestly labour spirituall consideration summon their outward senses and inward affections to attend the whole businesse in hand And after they have received little observe the fruit of their receiving Now such are to know that partaking in this manner at the Lords Table they partake unworthily in a degree And hence it comes to passe that they are so far from gaining spiritual strength by this ordinance as they occasion the Lord to bring divers temporall judgments upon them as we may see in the Corinthians 1 Cor. 11.30 Oh therefore let all such know they have great cause to mourn for what is past and better to look to the matter for time to come And thus we have done with the use of reproof Vse 3 For Exhortation 1. To exhort all such as have not some measure of saving faith earnestly to labour after
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath
To observe the Superstitious the Prophane the Covetous what pains they take to go to hell rise up early sit up late and all to go to hell 3. Would it not much dulcifie often to meditate upon the end godliness tends unto to wit happiness everlasting happiness Rom. 2.7 10. Object 2. But such as are forward and zealous we observe them many times to be necessitated to be opposed and persecuted Answ 1. But thou dost not see into their inside the inward man the grace and comfort that lodgeth there 2 Cor. 4.16 Acts 5.41 Heb. 10.34 We read of a worthy Germane Philip Lansgrave of Hâ—ssâ— who being a long time Prisoner under Charles the fifth Emperor and being demanded what upheld him all tâ—aâ— time he answered that he felt the Divine consolations of the Mâ—â—tyâ—s And this is that indeed which Chr st pâ—â—miseth to the persons aforesaid even in this life Mark 10.29 30.2 Wil not a Kingdom an everlasting Kingdom make amends for all their outward necessities afflictions and persecutions see Mat. 5.10 11 12. See Moses Heb. 11.24 25. And the Apostle Paul 2 Cor. 4.17 18. He opposeth glory to affliction heavy massy substantial glory to light affliction eternal glory to moment any affliction And therefore we faint not saith he whatsoever we suffer and thus our Saviour These two objections bâ—ing answered we go on to the other Members of the Exhortation Then 4. To exhort the godly not onely to grow in love one towards another but more and more to desire society one with another and the reason is this because the time is coming when they must live together and that for evermore Hence it is that the Apostle Peter exhorts godly Husbands to carry themselves lovingly towards their godly Wives 1 Peter 3.7.5 To exhort all the godly in any case to labour heavenly-mindedness to use the world as though they used it not feelingly to know and profess themselves to be Strangers and Pilgrims here and so they wil manifest that they wait for this Kingdom Heb. 11. from v. 13 to v. 17. To this our Saviour exhorts Matth 6.19 20. And so the Apostle Paul Col. 3.2.6 To exhort the godly that they earnestly strive with all patience to undergo afflictions and crosses when it shal please God to reach out unto them a cup of afflictions and bid them drink a draught of it to the bottom the meditation of this heavenly Kingdom must be as Sugar in their Pockets to sweeten the Cup withal See again Romans 8.18 2 Cor. 4.17 18. Heb. 11.26 I could be content saith Augustine to endure the torments of hell to gain this joy rather then to lose it Ignatius as some say Pauls Scholar being threatned as he went to Martyrdom with the cruelty of torments answered with courage Fire Gallows Beasts breaking of my bones quartering of my members crushing of my body all the torments of the Divel together let them come upon me so I may enjoy the Lord Jesus and his Kingdome These six wayes from the Doctrine in hand we have exhorted the godly 2. Now we come to exhort the ungodly such as for the present are so to exhort them to consider of this Kingdom of this heavenly Kingdom the excellency of the place the evils which all the godly shal be freed from there and the good they shal enjoy there and wil they lose this Kingdom for a little labour come short of it for a base lust are the pleasures of sin for a season to be compared with the everlasting joyes of heaven nay to be compared with the inward consolations that the godly have in this world Psalm 4.7 1 Cor. 2.9 And wil they not take as much pains to go to heaven as they have done all this while to go to hell O yes say they we would fain make out for heaven take any pains for the Kingdom you are speaking of resemble we would the Merchant spoken of Matth. 13.45 Why then this you must do Holiness as you have heard is the way to Happiness Godliness to the Kingdom of Heaven You must labour to be godly Now godliness cannot be had without Christ therefore marry the Heir get the King and the Kingdom is thine too When Christ comes into a soul he comes attended with a train of graces But this is the business Thou wilt not make out for Christ until thou see and feel thy lost estate Why then that thou mayest be acquainted with Christ nay marry Christ that thou mayest be brought to a Legal contrition nay to an Evangelical contrition and so made fit to be espoused to Christ thou must in the outward means take the Kingdom of heaven by violence Mat. 11.12 constantly attend to the word of the Kingdom for so it is called Mat. 13.19 imitating them we read of Luke 51. See John 6.27 Rom. 1.16 and 10 14 Thus we have now done with the first Consequent of the last Judgment to wit Eternal happiness or salvation We should now proceed to the other to wit Eternal misiry or damnation but that we have spoken of in opening the last Member of the second Principle and threfore we refer the Reader thither Laus Deo