* Ioh. 1.14 Luke 1.35 person in Trinitie first for that God by him created man and therefore by him must hee bee recreated and redeemed secondly for that he is the a Incarnation a misterie essentiall Image of God to restore the Image of God lost in Adam So this I beleeue the whole Godhead is not incarnate nor any person but the Sonne the person of the Sonne I say subsisting in the God-head Secondly this I must say and beleeue that hee was a perfect man in euery respect like to Adam sinne onely excepted subiect to all vnblameable and generall infirmities which appertaine to the whole nature of men as passions of body and minde Thirdly this I must beleeue and auouch that it was necessarie that he should become man first to satisfie God in that nature wee offended secondly for that not one else could fulfill all righteousnesse which the Law requireth of vs but hee thirdly for that our redeemer must die for our sinnes fourthly hee must bee a Mediator and make requests and speake to God and man for a reconciliation man before the fall could speake to God face to face but now hee can not nor may not come neere but in the face and fauour of Christ whose face is to bee found in the Gospell Duties which follow this Faith First draw neere to Christ and cleaue vnto him for wee see hee is come neere vs and become our Immanuel Esay 7. Secondly Psal 22. Es 53. here is a patterne and president for vs of inspeakable humilitie Phil. 2.6.7 There is a secret pride in all the sonnes of Adam till God change their heart and this pride the lesse wee discerne it the more it is and the more we discerne it the lesse it is This I obserue touching this incarnation of Christ that his conception by the worke of the holy Ghost was wonderfull for it was so done in the wombe of the Virgin that albeit hee tooke of her very flesh which came of sinfull Adam yet was the flesh of Christ I meane his humane nature body and soule without sinne To preuent that originall corruption which comes to man-kinde by naturall propagation the great wisedome of God prouided that his Incarnation should bee by the immediate work of the holy Ghost without any naturall generation or meanes of man on earth or Angell in heauen or earth Heb. 2.14 Quest 28. Proceede on to speake of the birth of Christ he was borne of the Virgin Mary and of the vnion of natures diuine and humane in this one person Ans Thus I beleeue indeed for so did the Patriaches and Prophets of old because of the diuine Oracles which God gaue them concerning the Incarnation of the Sonne of God Gen. 3.18 and 12.3.4 and 21. Esay 7. and 14. and therefore much more ought wee seeing wee haue in the Gospell the complement of all those prophecies Luke 2.7 Mat. 1.25 so beleeue in Iesus Christ borne of the Virgin Mary that is that hee was not onely conceiued by the holy Ghost in the wombe of the Virgin but also in time and according to the course of nature borne of the sayd virgin and brought forth into the world by her First a dutie following this faith is this thanksgiuing for the Incarnation of the Sonne of God as wee see by the examples of the Angels praising God for this benefite Luke 1.14 the Virgin praising God for this benefite Luke 1.46 And the holy Priest Zacharie praising God for this benefit Luke 1.68 Secondly a consolation following this faith is preached vnto vs by the Angell Luke 2.10 when hee saith Beehold I bring you tidings of great ioy that shall bee to all people hence comes first peace with God secondly peace with our owne conscience thirdly with the holy Angels fourthly with all the creatures of God in the frame of heauen and earth The proper name of Christs mother was Mary this is testified often in the New Testament Luke 2.5 c. This name is added for a more certaine and speciall discription of his Mother that my faith may bee the better certified of the truth of all diuine Oracles and Prophecies concerning him A double discent among Iewes naturall by generation legall when one succeed an other in the inheritance being next by for this holy woman being as Mathew and Luke testifie of the noble rase of the kings of Iudah it is cleere that our Lord and Sauiour Iesus Christ came of the seed of Dauid and so of Abraham according to the promise Gen. 12. and 49. Luke 2. Againe shee is called A Virgin both to let vs see the accomplishment of the prophecie Esay 7.14.22 and to assure vs of that is aforesaid that is that hee is the onely begotten Sonne of God conceiued by the holy Ghost and not by the ordinarie course of nature And this blessed mother of Christ a holy * Luk. 1.48 Prophetise wee doe willingly honour her three waies first by thanksgiuing to God for her secondly by a reuerent estimation of her thirdly by imitation of her excellent vertues And thus hauing seene by cleere euidence from the Lord that our blessed Lord and Sauiour as touching his natures is very God and very man it resteth onely that we learne also by diuine demonstration that these two natures are vnited in one person First 2. Kindes of Vnions 1. In nature 2. In person here then wee must bee aduertised that there bee two kindes of vnions vnion in nature and vnion in person Vnion in nature is when two or moe things are ioyned or vnited into one nature as the Father the Sonne and the holy-Ghost beeing and remaining three distinct persons are one and the same in nature or God-head Vnion in person is when two things are in that manner vnited that they make but one person or substance as the body and soule of man meeting together make one man Secondly this vnion of natures then here is this the second person in Trinitie or the Sonne of God doth assume to it a man-hood in such order that the same being void of all personall being in it selfe doth wholy and onely subsist in the second person in Trinitie or depends wholy on the person of the Sonne so that now it is a nature onely and not a person because it doth not subsist alone as in other men Thirdly this then I vnderstand and beleeue here The vnion of natures discribed that the euerlasting son of God without any putting off of his diuine nature without any commixtion or conuersion was made that which before his Incarnation hee was not to wit very man by taking flesh by the power of the holy Ghost from the Virgin and an humane soule created of nothing Personal vnion both which natures being vnited together in a most admirable personall vnion make one most blessed person euen the most sacred person of our onely Lord and Sauiour Iesus Christ Christ very man Fourthly and our Lord Christ
hath in his humanitie so assumed all the essentiall properties of mans nature that he is become in all things like vnto vs. Heb. 2.17 sinne onely excepted for hee hath so personally vnited vnto himselfe our nature that wee can not say properly of his passion that onely the bare humanitie suffered which yet is onely passible but this wee are to say that the person which is very God hath suffred in our nature Fiftly and lastly I must not beleeue that the Lord Christ assumed our nature as hee did sometimes vnder the Law beefore his incarnation take to him the forme of man and Angell for a time but retaines still and for euer Christ God man for euer the very body and soule of man howbeit now glorified for the Apostle saith our Mediator not onely was but also is the man Christ Iesus 1. Tim. 2.5 liuing for euer to make intercession for vs. Heb. 7.25 Rom. 8.34 Consolations following this Faith concerning Christs pure Conception Incarnation and this inspeakeable vnion of natures in this one sacred person are these 1 Christ a comfortable and fit Mediator First I vnderstand and conceiue hee is a most fit Aduocate to his Father being very God and a most comfortable Mediator for me beeing very man well acquainted with all my greuances and one I may boldly draw neere vnto Heb. 2.16.17.18 and 4.16 Secondly I conceiue also that hee hath beene so acquainted in our flesh with our temptations that he hath a speciall experience of our infirmities in his owne sacred person 2 Christ had experience of our infirmities not that the Sonne of God had need of our affections and temptations to make him mercifull vnto vs but for that we can best perswade our selues of his mercy when we learne that hee hath beene acquainted with our passions Quest 29. Tell me now breefly what meane you by the properties of the humane and diuine nature and by the communication or coniunction of properties Ans When I say and beleeue that Christ did assume all the essentiall properties of mans nature I meane hee tooke not onely the soule and body of man but also euery qualitie and adiunct thereunto appertaining excepting sinne for he had the vnderstanding the reason the will and all the affections of man without sinne being made like his brethren in all things Heb. 2.17 Secondly againe when I beleeue and say Christ doth retaine still all the properties of his diuine nature that Christ did retaine in this personall vnion of both natures all the properties of his diuine nature I meane these and the like that hee was this very person now God and man Eternall Almightie Incomprehensible Immutable most Perfect for these and the like bee the properties of the diuine nature Thirdly Communication of properties the communication of these properties as Diuines speake for the better vnderstanding of some Scriptures vttered concerning this sacred person it this when wee ascribe that which is proper vnto one nature vnto the other because of the aforesaid personall vnion of both natures as when the Apostle saith Act. 20.28 God hath purchased the Church with his owne bloud This maner of speaking is with respect to this vnion and herein that which is proper to the humane nature is ascribed vnto the diuine for that this sacred person which did this great worke with his owne bloud is very God But here wee bee also to obserue that there is no communication of the essentiall properties of these natures but in concreat only as Logicians speake not in the abstract as we may say truely and according to the doctrine of Godlinesse that God dyed for vs but wee may not say therefore the Deitie dyed for vs. Quest 30. Tell mee yet more succinctly what diuine reasons haue you to shew the necessitie of this that our Mediator must bee very God and very man and that these two natures must thus admirably bee vnited together and his conception so pure Ans First breefly for the first hee must bee very God 1. Christ our mediator must be very God First because hee had receiued a charge from his Father which did require an infinite power to wit by his merits and vertue to saue the elect for it was needfull that his price should ouer-prise our sinnes Secondly if hee had not beene very God hee could not haue ouercome death Rom. 1.3.4 Thirdly for that it behooued him also to ouercome and kill sinne and death in vs euen in our consciences Ioh. 5. 24.25 and to quicken vs. Rom. 8.11 by giuing vs the spirit of faith to apprehend all his merits and to apply the same vnto our selues Now who can giue the holy Ghost but God himselfe Luke 11.13 Lastly hee was to loosen and to destroy all the accursed works of * 1. Ioh. 3.7.8 Mat. 12.2 Christ our blessed mediator must be very man Sathan in vs. Secondly and for the second point hee must be very man First that God might declare his vnchangeable iustice and hatred of sinne and his inspeakable loue and mercie to the elect the first hee sheweth in punishing sin in his owne Sonne the second hee declareth in that hee punisheth not our sinnes in our selues but in an other Secondly that we might conceiue rightly of the brotherly affection of our Mediator towards vs and how that hee which sanctifieth and they which are sanctified are all one Thirdly for that God had confirmed it with an oth that the Messias should come of the loines of Dauid Psal 133. and 89. and of the seed of the woman according to the Gospell preached in the beginning in paradise Gen 3.15 Thirdly for the third poynt this I beleeue and auouch breefly that saluation could not haue beene obtained for man vnlesse the nature of God and man were vnited together in one person First because otherwise this work had not beene performed by the bloud of the Sonne of God and so it had beene insufficient for vs. Secondly beecause the humanitie of Christ could neuer haue borne that punishment for sinne Thirdly Saluation thus obtained could neuer haue beene maintained but that these natures bee thus knit together for that Christ is and must bee the pledge of our reconciliation for euer Psal 110.1 Mat. 22.44 Fourthly by this meanes we haue as it were kinred with God in Iesus Christ who is become our Immanuel God with vs or God manifest in our flesh Mat. 1.1 Tim. 3.16 Fourthly for the fourth and last branch of the question I say and beeleeue that it was necessary that our Lord and Sauiour should bee pure without the staine of sinne in his conception and that the holy Ghost in this great work did so prouide First for that the most glorious and diuine nature of God could neuer else bee vnited vnto the humane Secondly for that a sinner could neuer haue beene accepted to make this attonement or to offer vp any sacrifice for sinne Thirdly for that hee could not haue
them lieth in dispensing these holy misteries Esa 6.7 Mal. 2.1.2 And they must not decline from the forme which Christ hath prescribed in his written word to the worlds end 1. Cor. 11.23 Quest 78. Thus far shall suffice concerning these foure special branches of Gods worship Occasions of Gods worship what occasions and helps of Gods worship be here commanded Ans These following First 1. A vow a religious and holy vow which may bee discribed on this manner A vow is an aduised and voluntary promise made vnto God Definition for the performing of some exercise which lyeth in our owne power and free choise to doe or leaue vndone and in respect of some circumstance or occasion seruing fitly to quicken vs vnto prayer and other holy exercises of religion Deu. 23.21 Num. 30.14 Gen. 28.21.22.23 And here these rules must bee kept that wee may not vow and promise vnto God any thing vnaduisedly first wee may not * vow things forbidden of God as are superstitious exercises Popish pilgrimages and the like secondly wee must not vow any thing aboue our strength as the Popish vow of single life in their Priests cleane contrary to Christs words Mat. 19.11 All men cannot receiue this thing Thirdly wee must not conceiue by our vowes and obseruation of them any opinion of merit Fourthly wee must so long obserue our vowes as it serues fitly to help vs and further vs in prayer and other holy exercises Secondly 2. Godly bookes the help and vse of Godly bookes written according to Gods word may quicken our zeale in Gods holie worship Eccles. 12.11 Thirdlie the Lord here commends vnto his people 3. Schooles of good learning the erecting and maintaining of all Schooles of good learning as the seminaries and nurceries of the Prophets and of his holy ministrie 1. King 18.13 2. King 2.17 4. Prouision for the ministrie Fourthly here the Lord requires sufficient prouision for his Ministers that they may doe their worke with ioy and not with care and griefe for that is vnprofitable for Gods people Heb. 13.17 1. Tim. 5.17.18 1. Cor. 9.1.11 5. Building repairing of Churches Fiftly here wee bee commanded the building and maintaining and repairing of Churches and of all things that belong hereunto 6. Mercifulnes to the poore Sxtly familiaritie with the true worshippers of God and a liberall and bountifull hand in releauing and comforting the poore Christ knits both together in doctrine Mat. 6.1 and 14. and Cornelius in practise Act. 10. ver 1.6.7 Quest 79. Thus farre of the affirmatiue part now in the negatiue what sinnes be forgiuen First to represent any of the three persons in Trinitie by a picture Ans The first and greatest impietie here forbidden is to represent any person in the Trinitie by any picture Image painted or formed in any matter And here to auoid this euill wee ought to consider first how prone our cursed nature is vnto this Gal. 5.22.23.24 and how the blinde soules proceed in this idolatrie for when man hath fained in his vaine heart that God is like that picture he hath conceiued and drawne in his minde and approued in his heart then hee purposeth to expresse the picture of his minde by some externall figure and worke of his hand this done he liketh it so that hee both honoreth it in body and some inuisible God before it in his minde Secondly let vs euer aduisedly consider what the holy Prophets Euangelists and Apostles the best expositors of this Law speak against this practise for by them the holy Ghost moueth and warneth vs as followeth They may not picture Iehoua nor resemble him by any thing First for that they saw no Image in the day that God spake the words of this law before them in Horeb. Deu. 4.15 Secondly the Prophets iudge it a thing most vnreasonable to compare the first cause of all sense and reason vnto blocks which are void of all sense and reason Dauid notably opposeth God and Idols for so we compare ideots for want of reason Psal 115.3.4 Act. 17.25.29 and to compare an infinite spirit to a finite body and the incomprehensible and inuisible God vnto a stock Esay 40.21 Ier. 10.8 Habacuk 2.18 for that his nature is such as no naturall thing can resemle him much lesse aritficiall no heauenly creature can represent him much lesse an earthly Thirdly consider well the great charge of God in his Law commanding to destroy all Images tending to any superstition Num. 33.52 Exod. 23. Deut. 7. Fourthly wee bee bound to follow herein the presidents and practise of holy kings euer abolishing all such monuments of superstition Asa 1. King 15. Iehu 2. King 10.26.27.28 Hezekiah 2. King 18. Iosias 2. King 23 Chap. Fiftly the very Gentiles had the same vse of their Images which the Papists haue at this day for they said See Gregor ep 109. lib. 7. and ep lib. 9. and August in Psal 113. Images are more able to corrupt blinde soules by reason they haue mouthes eies eares and feet thē to reforme them because they speak not see not heare not walk not 2. Ob We may picture Christ they did not worship stocks and stones but the power of God present in them and by them Sixtly the Diuell practised in and by Images sundrie kinds of illusions in elder ages as is well knowne hee doth euen to this day in the blinde Popish superstition Seauenthlie but here they obiect against all this first that the Popish pictures in Churches are but lay mens bookes to put them in minde of diuine matters which they can not otherwise so well conceiue and soone forget Ans The holie Ghost answeareth that there is no agreement nor fellowship betweene the Temple of God and Idols 2. Cor. 6.16 and telleth vs by his Prophet they teach lies Ier. 10.3.8 Habak 2.18 Secondlie next it is obiected that albeit it be granted that we ought not to think that the Godhead is like to gold or siluer or stone grauen by art the inuention of man Act. 17.29 And that wee may not picture the Father in the forme of an aged man as the Papists doe for albeit Daniell call him the auncient of daies yet Saint Iames telleth vs there is no shadowe nor appearance of any change in him yet if it may bee graunted that the holy Ghost may bee resembled by a doue or by clouen tongues as Mat 3.16 Act. 2.3 Ans No such pictures can represent him for the doue was not sent to that end but to be a visible signe of the presence of gods holy spirit which is inuisible as the clouen tongues were afterwards a simbole to the same purpose where also the wind there mentioned doth more fitly represent the spirit as Ioh. 3. and the tongues the guifts of the same spirit So likewise the Doue may in some sort set before vs the graces and gifts of the same loue and meekenesse And to this end the
cloud vnto the people of the Iewes did serue as a speciall simbole of the presence of Iehoua Father Sonne and holy Ghost yet neuer painted to resemble God or to bee adored or to worship God by it in the Church of the Iewes 3. Obiect of the picture of Christ Thirdly it is obiected that the humanitie of Christ and the picture of Christ crucified may be allowed not for adoration but in signe of loue and commemoration Ans First I answere in the words of the Apostle Gal. 3.1 labour that Iesus Christ may be so pictured by the preaching of the Gospell in the minde that thou maist by the eie of faith behold him as clearelie and more effectually then if hee were described in thy sight and crucified beefore thee For by faith wee behold him which is inuisible Heb. 11.1.27 Secondly I say we be bound to discerne betweene the precious body of the Sonne of God and the sinfull carkases of mortall men for that this is a misterie most admirable that God should be manifested in the flesh 1. Tim. 3.6 that God and man should bee so vnited together that both natures make but one person so as albeit death parted the naturall soule from the naturall body yet that precious bodie was still the body of that person which was the Son of God no way subiect to any change or corruption Act. 2.27 An Image will teach vs to disioyne in our mindes those holie natures which God hath so conioyned as man ought not in the thoughts of his heart to separate them but euer by spirituall wisdome and faith to distinguish them Thirdly The Turks Present sent to the pope is but a fabulous ground for any true harted Christian by such a picture to dishonor his Lord and maister Iesus Christ I say if no man on the earth can at this day giue vs the true picture of Christ then is it intollerable audaciousnesse for any earthlie man to counterfaite falselie his holie parts and members But no man can giue vs his iust stature or truly discribe his phisiognomie therefore this ought not to be practised And if a man cannot beare to be abused and falsely or vntruly resembled and conterfaited by picture shall we thinke it none offence to the Sonne of God Fourthlie wee may reason from the writings of the holie Euangelists who were appointed and sent from God purposely to discribe the Sonne of God Iesus Christ for if they with one consent denie vs any helpe at all or any one liue concerning the externall lineaments and forme of his bodie then ought not man to presume to picture Christ after his owne inuention but wee see clearely how the foure Euangelists purposelie passe ouer this matter the holie Ghost foreseeing the superstition of Antichrist and how the Popish painted Christs should bee worshipped to the great dishonour of our euerlasting Lord and Sauiour Iesus Christ Fiftlie wee may reason against this Popish God on this manner if that picture of Christ which was allowed and commanded of God himselfe Num. 21.8 Io. 3.14 being superstitiouslie abused must be burnt to ashes 2. King 18.4 then much more these false pictures of Christ neuer allowed but dissalowed of God and most impiouslie adored of vaine men ought to bee reiected with a farre greater detestation If any doubt of the Popish Idolatrie to their crosse their owne booke a O crux aue spes vnica hoc passionis tempore Agne pijs iustitiam reisque dona veniam Againe Ecce lignum crucis venite adoremus Againe Crucem tuam adoramus Domine resurrectionem tuam sanctam glorificamus Concil Trid. fess 9. and dailie practise in their false Church testifie against them The fourth obiection they say the picture of Christ serues well to confute the old Heretikes The Martionites and Valentinians which denied that Christ had a true naturall humane bodie Ans First if these and the like Heretikes beleeue not the words nor respect the works of Christ if they will not beleeue Moses and the Prophets testifiing of Christ with his Apostles and Euangelists they will not beleeue any one that shall returne from the dead and much lesse a dead and painted Christ The Godly Emperours Valens and Theodosius made a law that none should make any Image of our Sauiour Christ and if any were found it should bee vtterly defaced and reiected Againe Epiphanius rent in peeces the picture of Christ on a cloth Anno. 565. because said hee it was contrary to holy Scripture Epiphan Epist ad Iohan. Epis Hierosolymit Eusebius saith that some conuents of the Gentiles carried about in tables the pictures of Peter and Paul and Christ also because this was a custome saith hee to remember their Patrons and benefactors Eus lib. confes cap. 36. Their very words are these As our care is in and by all meanes to maintayne the religion of the most high God so permit wee none to purtraite engraue or picture in colours stone or any other matter whatsoeuer the Image of our Sauiour moreouer wee command that wheresoeuer such an Image can bee found it bee taken away and all those to bee chastised with most greeuous punishment that attempt any thing against our commaund Petr. Crinitus lib. 9. de honest discipl Quest 80. What is the second sinne here forbidden Ans In the second place wee bee here charged not to worship the Image wee haue made nor the true God in by with or before an Image or in an Idols Temple for if man proceede to erect an Image vnto God hee will bee no lesse bold to honor it and his God as hee best fancieth in it and before it First for this Idolatrie it is flatly forbidden in the expresse words of the Law Thou shalt not make any grauen Image c. Thou shalt not bow downe to them nor worship them And the Psalmist saith confounded bee all they that worship carued Images And the Lord requires all holy and religious worship to bee reserued for himselfe Mat. 4.10 Ob. Their blind vnlearned distinction of douleia and latria will not serue for the light of God hath taught vs now to dispell such Popish misteries and the Scripture doth often confound these words and indifferently vse the one for the other Rom. 1.9 1. The. 1.9 Mat. 4.10 Reuel 19.20 And wheras here they say they worship not the Image but Christ his holy mother before their Images Ans The holy Scripture discouers this vaile by the like practise of elder ages for as these men say the old Israelites did not worship Baal as God but God in Baal confer Iudg. 2.11 with Hosh 2.16 they did not imagine that Baal was the inuisible God almightie but that the seruice which was done before that Image was done to the Lord himselfe Againe Michahs superstition is condemned by the holie Ghost Iudg. 17. and yet did he not repose any great confidence in his Image but thought his worship done beefore that Image was very acceptable
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and