is very willing to hearken to the Apostle Jude ver 23. injoyning him to hate even the garment spotted by the flâ—sh And to the Apostle Paul 1 Thes 5.22 abstain from all appearance of evill and would faine imitate David Psal 119.101 I have refrained my feet from every evill way that I may keep thy word It is not any known sin no not the least that he dare allow himself in the practice of These differences are betwixt the formallist and the holy person Now we come to lay down some direct signes and marks of sanctification 1. The first signe is A renewed knowledg that is to say a new light in the mind and understanding conceiving the things of the spirit of God Colos 3.10 And have put on the new man speaking of the holy Colossians which is renewed in knowledg as though all that were sanctified had a renewed knowledg This is a part of Gods covenant with his Elect Jer. 31.34 They shall all know me from the least of them unto the greatest of them saith the Lord. And hence it is that the Apostle saith 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost And upon this ground it is that the sanctified are called the children of light 2 Thes 5.5 The unsanctified may have a great deal of literall and speculative knowledg but they have not a jot of spiritual and approving knowledg The second signe of one sanctified is a new quality in the will a readinesse to hear the voice of God in all things and to obey it John 8.47 He that is of God heareth Gods words yee therefore hear them not saith our Saviour to the rebellious Jewes because ye are not of God And Psal 27.8 saith David to God When thou saidst Seek yee my face my heart answered Thy face Lord will I seek The sanctified person hath a flexible heart to the word The third Signe new affections As especially love to God Psal 18.1 I will love thee oh Lord my strength saith David And Psal 116.1 I love the Lord. Thus we see sanctified persons described Psal 97.10 Ye that love the Lord hate evill And this love to God the sanctified person manifests divers waies 1. By an earnest desire after such means as whereby he may have converse with God as praier reading and hearing of the word c. How was David addicted to the use of those means if we look into the book of the Psalms and so all the Worthies of God we read of in the Scriptures Oh how is the sanctified man or woman crossed if they be the least restrained of their liberties these ways and however the unregenerate part be backward to the duties aforesaid yet this they mourn for and do not in the ordinary course omit them 2. They manifest their love to God by a love to his children 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him See David Psalm 16.2.3 My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight And Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts The more holy the more watchful the more they observe the image of God to shine upon any the more they love them Such as love not the Saints are not sanctified 3. They manifest their love to God by an endeavour of universal obedience John 14.15 If ye love me saith our Saviour keep my commandments And verse 21. He that hath my commandments and keepeth them he it is and he only that loveth me And therefore see what David saith Psal 119.5 Oh that my waies were directed to keep thy statutes The sanctified man out of his very love to God would fain keep his commandments Fourthly They manifest their love to God by a grief and heavinesse when the Lord is at any time absent from them in their own apprehensions Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit And Psal 88.14 Lord why castest thou off my soul Why hidest thou thy face from me Thus we see the third signe and mark of sanctification a love to God and this love manifested as you have heard The fourth signe of sanctification A continual combat betwixt the flesh and the spirit Gal. 5.17 There may be a combat in the unsanctified and is divers times but that is between two several faculties the conscience and the will the conscience terrifying from sin the will pulling and haling unto it Now this is not a combat betwixt the flesh and the spirit but a combat betwixt the flesh fearing and the flesh desiring whereas the combat that is in the sanctified is in one and the same faculty As for example the will of the sanctified person drawing two waies at one and the same time the flesh one way and the spirit another I mean corruption one way and grace another corruption the unregenerate part drawing to sin grace the regenerate part at one and the same time pulling back And so on the contrary grace the regenerate part moving to good but at one and the same time the flesh corruption pulling back as Rom. 7.19 The good that I would I do not but the evill which I would not that I do And many like passages we have in this same chapter And so Galat. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would This is an evident mark of grace for there cannot be this combat but there must needs be sanctification Vse 3. For Exhortation And there be two branches of it First to exhort all such as are sanctified to endeavour a progresse a growth in grace for as we have heard although justification hath no degrees why yet sanctification hath And therefore such as have grace must ever be labouring further degrees Now to this purpose some Motives and Means Motive 1. Gods command 2 Pet. 3.18 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ The Thessalonians were a very holy people and yet 1 Thes 4.10 the Apostle would have them to abound more and more Motive 2. This will be a demonstration to us that the grace we have is kindly and of the right stamp it being the nature of true grace ever to desire the encrease of it selfe See Matth. 13.31 32. The kingdome of heaven that is to say the kingdome of grace is like to a grain of mustard seed which a man took and sowed in his field which indeed is the least of all seeds but when it is growen it is the greatest among herbs and becometh a tree so that the birds of the air come and lodge in the branches thereof And verse 33.
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
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
life is a continual conflict The flesh lusting against the Spirit and the Spirit against the flesh Calat 5.17 They aime at perfection but have daily need to renew their Repentance Wee now come to the Uses Vse 1. To confute the opinion of divers men and women who will say they are justifyed and believe in Christ and yet they do not at all demonstrate the same by their Sanctification examine their lives and it is not the way of holiness they prosecute but the way of sin and disobedience In their way and course they do not turn to God but from him as the Lord complains of the obstinate Jewes Jerem. 32.33 They have turned unto me the back and not the face though I taught them rising up early and teaching them yet they have not hearkned to receive instruction It is swearing prophaning of the Sabbath uncleanness Drunkenness oppression defrauding they delight in and not the wayes of Gods Testimonies Nay divers are so far from holiness as that they cannot away with those that make a shew that way of all people they cannot brook the forward in Religion but oppose and persecute them all the wayes they can Yea how earnest against the Holy and Zealous even divers that are of civil conversation to give us light that there is a great difference betwixt common grace and sanctifying Well let the prophane person and also the meer Civilist know that he shall dye in his sin that dyeth not unto his sin and that so many as are unsanctified are unjustifyed According to that saying of our Saviour unto Peter John 13.8 If I wash thee not thou hast no part with me Vse 2. For the great comfort and conso lation of all such as truly desire to fear God this being a truth that Justification and Sanctification are inseparable The case being so with the Godly in this world as that their Sanctification is imperfect the flesh ever lusting against the Spirit and sin ever present with them when they would do good Had they no other ground to fasten their Anchor of Hope upon but their Sanctification it could not hold them fast enough against the tempests of Satans temptations but seeing that Sanctification although imperfect is an evidence of another Righteousnesse which is perfect to wit Justification this may bear them up and support them The Apostle Paul finding his Sanctification to be imperfect the flesh to rebel against the spirit hee cryes out Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death But considering of his Justification he comforts himself and ver 25. breaks forth into the praises of God I thank God through Jesus Christ our Lord Now then to make sure we are Sanctifyed persons and therefore Justifyed persons that we be not deceived in so weighty a matter it shall not be amiss to lay down some Marks and Signs of Sanctification But because Civility and Formality do not a little resemble Sanctity it may not be unfit in the first place to distinguish them by some notes of Difference and then afterwards to lay down the distinct Signes of Sanctification 1. The Formalist in the ordinary course cares more for the pleasing of man then for the pleasing of God is more for the praise of men then of God The Scribes and Pharisees were notable Formalists and see what our Saviour saith unto them and of them Vnto them Luke 16.15 Yee are they which Justifye your selves before men Of them Mat. 23.5 All their works they do to be seen of men Such also was Saul 2 Sam. 15.13 30. and Jehu see 2 Kin. 10.16 But such as are truly Sanctified are in their ordinary course more for the praise and pleasing of God then of men more for Gods approbation then mans Psal 44.20 21. If we have forgotten the name of our God say the people of God or stretched out our hands unto a strange God shall not God search this out for he knoweth the secrets of the heart And the Apostle Paul 2 Cor. 2.17 We are not as many that corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ And 1 Thessal 2.4 As we were allowed of God to be put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts 2. The formalist is only for an outward righteousness little regarding inward As we may see again in the Scribes and Pharisees Matth. 23.25.27 28. Wee unto you Scribes and Pharisees Hypocrites for ye make clean the â—uâ—side of the cup and of the platter but within they are full of extortion and excess Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outwardly but are within full of dead mens bones and of all uncleannesse Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity But such as are truely sanctified do as well labour for pure hearts as clean hands grieve for evil thoughts and desires as well as for evil words and actions I do not say so much see Psal 51.10 Create in me a clean heart O God renew a right spirit within me And Psal 142.4 Incline not my heart to any evil thing and the place forecited Rom. 7.24 how the Apostle be wailes his original corruption O wretched man that I am Who shall deliver me from the body of this death 3 The formalist will seem to make conscience of greater sins as Murder Perjurie Adultery and the like but for lesser sins he makes no bones of them as wanton talking rash anger over-reaching a neighbour a shilling or two now and then in a bargain swearing by faith or troth in his usual talk and the like But the Sanctified person makes conscience of every thing he knowes to be sin from the greatest to the least 1 Sam. 24.5 Davids heart smote him because he had cut off the skirt of Sauls garment It was no great matter and yet his conscience smote him for it The truly godly person takes notice of what our Saviour saith Luke 16.10 He that is unjust in the least is unjust also in much that is he that favours himself in the least known injustice wil upon occasion commit the greatest injustice And likewise the person aforesaid regards what the Apostle James saith Chap. 1. ver 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and keep himself unspotted of the world The true religion much fears the least spot of sin although every day he shew weaknesse and infirmitie and so have cause to renew that suite Mat. 6.12 Forgive us our trespasses why yet he subscribes to Solomon Eccles 10.1 Dead flies cause the ointment of the Apothecary to send forth a stinking savour So doth a little folly him that is in reputation for wisdome and honour And he
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
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
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
say by Adam his eating of the forbidding fruit all men and women became sinners and not only by imputation but by propagation their natures wholly corrupted and depraved and ver 19 By the disobedience of one to wit Adam many that is to say all men and women descending of him were made sinners And 1 Cor. 15.22 In Adam all died but first finned because sinners by his fall Now for the opening of this Point we propound these questions 1. What Adams condition was before this Fall 2. The cause of his Fall 3. The fall it self 4. How his whole Posterity became wholly corrupted with sin by his fall Qu. 1. What Adams condition was before his fall Ans We are to know that Adam was created 1 Holy 2. Happy 1. Holy He did not only know God and his will perfectly as far as such a creature was capable but likewise there was in every faculty of his soul and member of his body a holy disposition a holy conformity unto God and his will And so we are to understand these places Gen. 1.26 27. And God said Let us make man in our image after our likeness So God created man in his own likeness or image in the image of God created he him And Colos 3.10 And have put on the new man which is renewed in knowledg after the image of him that created him And so Ephes 4.24 And that you put on the new man which after God is created in righteousness and true holiness 2. Happy The Lord did create him happy as first Being placed in the Garden of Eden Gen. 2.8 A place of singular delight and pleasure and therefore called Paradise Our Saviour alluding to heaven by it Luke 23.43 saith he to the Thief upon the Cross To day shalt thou be with me in Paradise 2. In state of Innocency he had a blessed communion and fellowship with God Gen. 2.19 And out of the ground the Lord God formed every beast of the field and every foul of the air and brought them unto Adam to see what he would call them This intimates that Adam before his fall had sweet converse and communion with God 3. A kind of happiness was put upon Adams body it being created beautiful and glorious Gen. 2.25 And they were both naked the man and his wife that is to say Adam and Eve and were not ashamed Not that any uncomly thing is spoken of them but in this passage the Spirit of God would set forth the beauty and comliness of their bodies every part and member being so beautiful as they had no cause to be ashamed It was sin that brought in deformity and shame 4. Although Adam had a peculiar Calling to walk in the Garden to dress and keep Gen. 2.15 yet he was able to execute it without any pain or weariness as is evident Gen. 3.19 In the sweat of thy face shalt thou eat bread till thou return to the ground that is with pain and weariness but intimating that before his fall it was not so Lastly He was made Lord and King over all the visible Creatures Gen. 1.28 saith the Lord to Adam Have dominion over the fish of the sea and over the foul of the air and over every living thing that moveth on the earth Thus we see what Adams condition was before his fall we come to the second Question Quest 2. What were the causes of Adams fall Answ 1. Adam himself was the principal cause of his own fall and that by the abuse of his own free will he was made mutably changeably good as we may perceive by the tenor of Gods Commandment in which he forbids him to eat of the tree of knowledg of good and evil Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye intimating his free will to eat or not eat of it he might have stood if he would or he might fall if he would It is true the Lord did not give him the gift of perseverance did not corroborate and confirm him with new grace neither was the Lord bound unto it Thus we see that Adams abuse of his own free will was the principal cause of his fall 2. The Divel and Eve were furthering causes of Adams fall First I say the Divel was a furthering cause of Adams fall and that by counselling and perswading He did not compel or enforce the will of Eve or of Adam for that he could not do but not long before having falne himself in hatred to God and envy to mankind he wondrous cunningly and craftily sets upon this mischief as is evident in the story Gen. 3.1 c. As first take we notice of the Instrument he makes choice of whereby to bring about this wicked Design he speaking in and by a Serpent and see we how the Spirit of God describes this Creature Gen. 3.1 Now the Serpent was more subtil then any beast of the field which the Lord God had made 2. That he begins with the woman the weaker Vessel And he said unto the woman that is to say the Divel by the Serpent Ye shall not surely dye 3. Observe how he begins by way of question as though he had been somewhat ignorant of the proceedings betwixt the Lord and our first Parents Yea hath God said Yee shall not eat of every tree of the garden and mark the ambiguity and subtilty of the question Yea hath God said Ye shall not eat of every tree of the garden Eve might understand this Question two wayes 1. As though the Serpent had asked her whether she and Adam might eat of none of the trees of the Garden or secondly Whether they might not eat of every one implying thus much that if they might not eat of every one the Lord dealt hardly and strictly with them and not liberally But Eve understands the latter way as appears in her answer ver 2 3. And the woman said unto the Serpent we may eat of the fruit of the trees of the garden but of the fruit of the tree which is in the midst of the garden God hath said Ye shall not eat of it neither shall ye touch it lest ye dye But in this her answer gives the Divel great advantage for the threatning being certain and absolute she makes a peradventure of it Lest ye dye Now observe how the Divel snatcheth at this ver 4. And the Serpent said unto the Woman Ye shall not surely dye As if he should say then it is not certain you shall dye if you do eat of it it may be ye shall die it may be you shall not And now not giving her the least breathing-time or respite he comes upon her very impudently ver 5 For God doth know that in the day ye do eat thereof then your eyes shall be opened that is ye shall see that ye never saw And thus he accuseth God of envying and hindering their good
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
poor soul then of an earthly Kingdome to be bestowed upon thee 3. If thou thinkest those that have true Peace of conscience and Joy in the Holy Ghost to be the happiest people under the sun 4. If thou tremble at the Word and honour the very feet of those Instruments that bring glad tydings of peace to such as thy self to wit to wounded consciences 5. If thou send up strong and uncessant cryes to God for the assurance of his favour in and through Christ 6. If thou dost pity and compassionate all such as have broken and bruised hearts Vse 3. To exhort all such as for the present have not contrite and humble spirits to labour and endeavour for that disposition Motives 1. The contrary disposition to wit hardness of heart and impenitency is a great sin and a grievous judgement A great sin Rom. 2.5 But thou after thy hard and impenitent heart treasurest up unto thy self wrath against the day of wrath A grievous judgement Exod. 9.12 And the Lord hardened the heart of Pharaoh See John 12.40 Now there be two kinds of hardness of heart 1. Sensible that which is perceived and felt and this may be in the godly as Isa 63.17 Oh Lord why hast thou made us to erre from thy wayes and heardened our hearts from thy fear 2. Insensible that which is not perceived and felt and this indeed is a great sin and plague 2. The second Motive The sooner we labour after this disposition the more easily in likelyhood we shall attain unto it when a heart hath been long hardened with the deceitfulness of sin it will not easily become a contrite and humble heart and therefore Psalm 95.7.8 To day if ye will hear his voice harden not your hearts So Joel 2.12 13. Besides it may be hereafter we shall not enjoy the like means this way we do for the present 3. Without this contrite and humble spirit according to the Doctrine we cannot partake of Christ and his benefits this is the Messenger that Christ ever sends before him unto those of years for we do not now speak of Infants and wo be unto us if we do not partake of Christ and his benefits it had been good for us we had never been born 4. Whosoever hath this contrite and humble spirit shall certainly partake of Christ and his benefits Now this may greatly induce us to labour for this disposition when the issue undoubtedly shall be so good and so happy Suppose this business be difficult and tedious why yet such an issue must needs put us on in it These are the Motives Now we proceed to the Means of a contrite and humble spirit Means 1. Prayer to God in the best manner we can it is he that must bruise our hard and stony hearts Ezek. 36.26 I will take away the stony heart out of your flesh and I will give you an heart of flesh to wit a contrite and humble heart 2. Because the Lord doth many times make use of afflictions and judgements for the bruising of mens hearts when he sends any great affliction upon us let us not stand out against him but joyn with him when he goes a bout to humble us let us labour to humble our selves as Saul afterwards called Paul Acts 9.6 trembling and astonished said Lord what wilt thou have me to do When the hand of God is upon us let us not stand murmuring and repining but fall to examination of our Spiritual estates and cases as the Wise-man adviseth us Eccles 7.14 In the day of adversity consider 3. Constant dependance upon the Ministry of the Word Jer. 23.29 Is not my word like as a fire saith the Lord and like a hammer that breaketh the Rocks in pieces Now we are to know that the Law hath a stroke in this work and so the Gospel 1. The Law by revealing of sin and the woful consequents of it and so the Spirit of God co-operating there is caused a servile fear and trembling a kind of contrition and humiliation which the Apostle Rom. 8.15 cals the spirit of bondage causing fear when the Spirit of God puts an edge upon the Law puts a sword into the hand of the Law to prick and wound the heart and to restrain it in the wayes of sin for fear of punishment Many a man and woman hears the Law opened and the threatnings of it thundringly denounced but stir not are little moved but when once the Lord by his Spirit puts an edge upon the Law then the stoutest heart trembles and quakes Now that the Law may have a kindly work upon us 1. By the Law let us labour for a distinct knowledge of sin 2. Rightly to understand what the Curse is which the Law threatneth unto sin and sinners 3. Examine our selves how guilty we are of that which the Law threatens the Curse unto to wit sin 4. Finding our selves guilty to labour our hearts to a deep contrition and humiliation Now as we have heard before as the Law hath a stroke in this work why so the Gospel more and more melting the heart by discovering Christ whom the sinner hath pierced by his sins and by supporting the heart by a secret hope of mercy and possibility of help in and through Christ even as Jonah Chap. 2. verse 4. Then I said I am cast out of thy sight yet I will look again toward thy holy Temple Or as the Prodigal Son Luke 15.17 18. And when he came to himself he said How many hired servants of my fathers house have bread enough and to spare and I perish with hunger I will arise and go to my father and will say unto him father I have sinned against heaven and before thee c. Now after the Law hath humbled us and the Gospel conveyed this glimpse of hope into our hearts it must be nourished and cherished 1. By considering of the Lords Infinite and Almighty Power how he is able more and more to bruise our souls to make us more and more capable of Christ and so to bring Christ nearer unto us that we may partake of him and his benefits Luke 1.37 With God nothing shall be unpossible And Matth. 3.9 God is able of stones to raise up children unto Abraham 2. The freeness of Gods mercy must be considered of he requires nothing of thee to procure this mercy but shewes mercy because he will shew mercy Suppose thou hast never so many exceptions to thy self why yet thou belonging unto him and his mercy being a free mercy he will proceed with thee until he hath made thee capable of Christ and bestowed Christ upon thee and his benefits Ezek. 36.26 I will take away the stony heart out of your flesh and I will give you an heart of flesh And Isaiah 43.25 I even I am he that blotteth out thy transgressions for mine own sake 3. For supporting of this hope consider we of the riches of Gods mercy unto the proper objects of mercy Contrite and Humble men
our souls resting upon him for pardon and justification and not onely hold forth our faith to the promise of pardon and forgiveness in and through Christ but extend it unto all the precious promises made of God in Christ Jesus unto Believers as we may have occasion whether they concern this life or the life to come be they general or particular absolute or conditional express or implicite This should be the wisdome of the Believer as to acquaint himself with the whole word of God and to be affected with it alwayes as it applyes it self unto him for this faith doth not onely extend it self to the promises but to the whole word of God as the Precepts Threatnings c. so especially to acquaint himself with the precious promises dispersed here and there in the Sacred Scriptures Then 2. To have them in memory by frequent mediation 3. Often to urge them upon God in Prayer And 4. Ever to rest upon them as he hath occasion This is to live by our faith and this is that which is ever injoyned us in holy writ to wit the act and exercise of our faith the habit of faith being the Covenant on Gods part and the act and exercise of faith the Covenant on our part not but that men and women must use all holy means for the habit and not that the habit can act without the effectual concurrence of Gods Spirit exciting and co-working Now touching this life of faith we will not think much for your better proceeding therein to give instance in some particular cases 1. As first Art thou at any time oppressed with the weight and burden of thy sins call to mind the promises of pardon and forgiveness made unto such a soul as Isaiah 1.18 Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And the 55 of the same Prophesie verse 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon And so Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest In the case aforesaid such promises as these must be reviewed meditated on urged upon God in Prayer and then rested on 2. The second instance Dost thou at any time find corruption strong and grace weak in thee call to mind the promises of Sanctification or of help these wayes as Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins that is not onely from the guilt but likewise from the power of sin And Rom. 6.14 Sin shall not have dominion over you And so Jer. 31.33 This shall be the Covenant that I will make with the house of Israel After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts And Isaiah 44.2 I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thy Off-spring And so Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them These and such like Promises thou must review meditate on urge upon God in Prayer and rest on them 3. The third instance Dost thou doubt thy perseverance and holding out to the end see John 4.14 Whosoever drinketh of the water that I shall give him shall never thirst that is shall never after be altogether destitute of grace but the water that I shall give him shall be in him a Well of water springing up into everlasting life And the fifth Chapter of the same Gospel verse 24. Verily verily I say unto you He that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And so the tenth Chapter verses 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand These Promises and such like in the case aforesaid must be called to mind meditated on urged upon God in Prayer so rested on 4. The fourth instance Dost thou at any time fear the supply of Temporal things see Psal 34.10 The yong Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Ps 84.11 He will give grace and glory and no good thing wil he withhold from them that walk uprightly And so Mat. 6.33 Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you And Heb. 13.5 Let your conversation be without covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee These Promises and the like in the case aforesaid must be thought of urged upon God in Prayer and rested on The last instance I lay forth at this time The times being evil Dost thou fear greater afflictions to befal thee then thou shalt be enabled patiently to bear see Psal 91.10 There shall no evil befal thee And Rom. 8.28 We know that all things even afflictions themselves work together for good unto them that love God These places promise that no affliction hurtful shall befal thee nay that no affliction shall befal thee but for thy good And see further Psalm 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all This place and such places as this promise unto thee a good issue unto thy afflictions nay to answer thy fear See Isaiah 43.2 When thou passest through the waters I will be with thee to wit supporting and sustaining thee And 1 Corinthians 10.13 God is faithful who will not suffer you to be tempted above that you are able These Promises and such like in the case aforesaid must be reviewed meditated on urged upon God in Prayer and then rested on And so in all other cases as thou mayest have occasion thou shalt find promises in holy Writ to fit thee acquaint thy self with them meditate on them urge them upon God in Prayer rest on them serve Gods Providence in the use of all lawful means sutable and often consider of Gods Attributes the props of faith as his Wisdome Power Mercy and Truth and this is to make use of faith to live by our faith And so farre touching the third Member of the fourth Principle Now we come to the fourth Memmer thereof MEMBER IV. Is justified before God IN which Member and the
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
of the sixth Chapter he falls upon the Doctrine of Sanctification And do but see 1 Cor. 6 11. But ye are washed but ye are sanctified but ye are justified And Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is to say every true Believer is justified and so likewise sanctified if we heed that which followes who walk not after the flesh but after the Spirit And Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity to wit justify us and not that he might sanctify us too Yes see further and purifie unto himself a peculiar people zealous of good works Now we come to the Reasons or Grounds of the Point Reas 1 From the purity which is in God he will have his Elect like unto himselfe to resemble himself in Holinesse to be holy as he is holy his pity moveth him to justifie them his purity to sanctifie them Reas 2 The bloud of Christ which is not only meritorious and effectual to Justification but likewise meritorious and effectual to Sanctification as Hebr. 9.14 How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Reas 3. Such persons as are justified have faith now faith is a part of Sanctification Nay further where this grace of faith is there likewise are all other Sanctifying Graces But for the better conceiving of the Point in hand we propound the Questions following 1 What Sanctification is 2 Whence it is 3 The degrees of Sanctification 4 The parts of it Quest 1. What Sanctification is Answ It is a change wrought in a man or woman whereby corruption is mortifyed and the special Image of God restored A little to open this Description I say It is a change wrought in a man or woman To distinguish it from meer civility or common grace common grace only repressing and restraining corruption and reforming some outward actions We go on Whereby corruption is mortified that is to say the evil quality or disposition adhering to the several faculties of the soul and members of the body is weakened decayed purged and in the end abolished We go on And the special image of God restored We call grace the special image of God because the soul it self in a general sense is the image of God and the special image of God is restored that is to say a rectifyed and a holy quality and disposition infused and put upon every faculty of soul and member of body that holy quality renewed which in Adams fall was lost Thus we see what Sanctification is Quest 2 Whence is it Answ 1 Negatively not from earthly parents no although holy John 1.12 13. As many as received him to them gave he power to become the Sons of God even to them that beleeve on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God It is true indeed children descending of godly parents are holy in the Churches esteem and account 1 Cor. 7.14 and that the parents holiness may be an occasion and means of the childrens holiness 2 Tim. 1.5 3.15 2 We answer Affirmatively from Christ Joh 1.16 Of his fulness speaking of Christ have all we received and grace for grace And Ephes 2.10 We are his workmanship created in Christ Jesus that is to say regenerated in Christ Jesus And from Christ two wayes 1 As the Author of it Revel 3 14 These things saith the Amen the faithful and true witness the beginning of the Creation of God Now he that is spoken of in this place is Christ and by Creation here we understand Sanctification of which Christ is said to be the beginner 2 As the Matter and root out of which it springs as 1 Cor. 1.30 Ye are of him in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification And hence it is that the Sanctifyed are said Ephes 5.30 to be bone of his bone and flesh of his flesh Not that we do exclude the Father and the Holy Ghost in this work the Son sanctifyeth by meriting Sanctification the Holy Ghost by working it the Father by sending his Son to merit and giving his Spirit to work it Now we come to the third Question Quest 3 What are the degrees of Sanctification Answ Although Justification hath no degrees why yet Sanctification hath And hence it is that the Apostle John 1 John 2.12 c. tells us of little children young men and fathers intimating thereby the several degrees of grace that they have who are sanctifyed Hence mention is also made of babes in Christ as in Heb. 5.13 and new born babes in 1 Pet. 2.2 Some having a greater measure and some a less and one and the same party growing from a lesser measure to a greater and they that attain to the most grace in this life are but babes in grace in comparison of the great measure of grace they shall have in the life to come As 1 John 5.21 Little children keep your selves from Idols the exhortation being general to all the Regenerate upon earth Them that before he calls young men and fathers here he calls little children to wit comparatively comparing the measure of grace they have in this world with that measure they shall have in the world to come And so we understand the Apostle Paul to compare his little measure of grace in this world with the great measure he should have in the world to come 1 Cor. 13.11 When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things And that this is the sense I have given is plaine from the Context Quest 4. What are the parts of Sanctification Ans Sanctification hath two parts 1 Mortification 2. Vivification Mortification is that part of Sanctification whereby the power tyranny and strength of Original sin is weakned and decayed and by little and little abolished the ground of this being the vertue of Christs death applyed the same power weakning sin in us which sustained him upon the Cross as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Vivification the second part of Sanctification is that whereby the special image of God or inherent righteousnesse is restored and the foundation of this is the vertue of Christs Resurrection the same power raising us up to newness of life which raised him from the dead as Pilip 3.10 That I may know him to wit Christ and the power of his Resurrection Yet this we must remember that both the parts of Sanctification are imperfect in this life the godly whilst they are in this world consisting partly of flesh and partly of Spirit And hence it is that their
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
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be