A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
wisdome of God faile or be deceived at any time or no The knowledge of God is most certain and cannot any way be deceived for all things are known of God as they are and all things are as they are known of God and therefore his knowledge cannot any way be deceived Heb. 4. 13. Obj. But things doe often change and alter and therefore they are not always as they are known Although things be changed and altered yet God doth know thereof and although they change and alter yet his knowledge doth never alter nor change neither is it uncertain Whether may the knowledge which God hath be encreased diminished or altered No it cannot it is always the same firm and constant and can by no means be encreased diminished nor altered for he neither forgetteth any thing nor is ignorant of any thing neither is any thing new unto him for the Scripture saith all things are always manifest in his sight S. James saith 1. 17. with God is no change nor shadow of change therefore his knowledge is always one and the same Solomon saith Many devices are in a mans heart but the Lords counsell shall stand Prov. 19. 21. But if his knowledge be always one and the same why doth the Scripture say that the Lord will forget our sins and blot them out of his remembrance and remember them no more These and such like phrases of speech are not to be understood of the simple knowledge of God as though he should know them no more but of his judiciall knowledge unto punishment for although hee doth know and remember our sinnes always most perfectly yet he will not know them nor remember them to bring them into Judgement and so to punish us for them when we doe truly repent that is they shall be no more judged or punished or laid to our charge if we be in Christ then if he had quite and clean forgotten them and never did remember them and these speeches serve to arm us against the despair and doubting of our salvation being truly in Christ. Where is the wisedome of God specially of us to be considered The wisdome of God shineth unto us most cleerly in his works of Creation and preservation in the vvorld and not onely in his vvorks but also in his Gospel vvhereby he calleth and gathereth his Church out of the vvorld to be saved by his Son our Mediator Jesus Christ Eccl. 3. 11. Psal. 104. 24. 1 Cor. 1. 21. Was this saving wisdome of God known to the Philosophers and naturall wise men in the world No it vvas not but only to the elect children of God Is the wisdome of God to be perfectly conceived of us Matth. 11. 25. No neither is it communicated to any creature neither can be for it is unconceiveable as the very essence of God himself is unconceivable and unspeakable as it is and his vvisdome as vve have heard before is his very essence that is his very Godhead or God himself and that it is unconceivable the Scriptures doe testifie Psal. 147. 5. â—om 11. 33. What use may we make of this doctrine First by this doctrine of Gods unspeakable knowledge and vvisdome the true God is discerned from all false gods and from all things made for that is no God vvhich hath not this divine knowledge and wisdome which the Scripture â—oe attribute to God Secondly seeing our God is such a God as knovveth all things that are done said or thought and seeth into the most hidden corners and thoughts of our hearts we must study and learn thereby to drive all hypocrisie and dissembling from us and to open our hearts to God of our own accord and to beseech him in his own Sons name to cleanse us from our secret faults Thirdly it must make us to vvalk always before the Lord according to his vvill revealed in his Word vvith great fear and reverence as men always in his sight and knowledge Fourthly it serveth to confirm our faith and trust in the providence of God for although vve know not vvhat to doe nor hovv to doe nor what shift to make in dangers and necessities yet God doth and he hath knowledge enough for us though vve be ignorant and his vvisdome shall succour our foolishnesse if vve doe truly and faithfully serve him Psa. 103. 13 14. Fiftly this should be our consolation against the fear of hell and despair and should uphold in us the certainty of our salvation because this knowledge and vvisdome of God joyned vvith his vvill to save us is firm and constant and he knowing all his elect vvill not lose one of them that are in Christ his Son Joh. 17. 12. 2 Tim. 2. 19. Joh. 10. 27 28 29. What is the omnipotency or almighty power of God It is an essentiall property in God vvhereby he is able to effect all things being of power sufficient to doe vvhatsoever he vvilleth or can will Gen. 35. 11. Deut. 10. 17. Nehem. 1. 5. Job 8. 3. 9. 4. 11. 7. 42. 1 2. Psal. 115. 3. Deut. 4. 35. Mat. 19. 26. Luk. 1. 37. Are there any things which God cannot will or doe Yea three kind of things Such things as are contrary to his nature as to destroy himself and not to beget his Son from eternity Those things whose actions argue impotency and are a signe of weaknesse as to lie Tit. 1. 2. to deny himself 2 Tim. 2. 13. to allow wickednesse Hab. 1. 13. to be forgerfull to doe the works of a increated nature c. for the disability of such things confirmeth not weakneth Gods Omnipotency Such things as imply contradiction for God cannot make a truth false or that which is when it is not to be or a man to be a man and a stone at one and the same time or Christs body to be a true body and yet to be in all places or divers places at once and to be without circumscription and occupying of a place which is the essentiall property of a body for one of these being true the other must be false and God who is the truth it selfe cannot work that which is false and untrue So that Gods omnipotency must always teach us that he is glorious and true and perfect and not the contrary In what respects then is God said to be almighty Because he is able to perform vvhatsoever he vvill or is not contrary to his nature Psal. 135. 6. Esa. 40. 28. He can doe all things vvithout any labour and most easily Psa. 33. 9. 148. 5. 143. 5. He can doe them either with means or without means or contrary to means as pleaseth him There is no povver vvhich can resist him All power is so in God onely that no creature is able to doe any thing but as he doth continually receive power from God to doe it Acts 17. 28. Esa. 40. 29. so that there is no power but is from God What mean you when you say all power is in God
not those spirituall creatures sinning against him neither will he spare us rebelling against his Majesty 2 Pet. 2. 4. Thirdly to feare to offend God that hath such messengers to send at his command Fourthly to learn to arm our selves with the shield of faith and fear of God since we have such great enemies to fight against Eph. 6. 11. 1 Pet. 5. 9. Fifthly to be comforted that though the Devill be powerfull and most malicious against us yet Christ hath broken his head Gen. 3. 15. and at last will tread Satan under our feet Rom. 16. â—0 Thus much of the providence that concerneth Angels Shew now how God doth deale with man As with that creature in whom above all other he intendeth to set forth the glory of his Wisdome Power Justice and Mercy Prov. 8. 31. Psal. 8. 3. c. 1 Cor. 9. 9 10. and therefore the Scriptures doe most plentifully declare the dealing of God with man both in the time of this world and for ever hereafter How is man upheld in his being Two wayes First as all other bodily creatures partly by maintenance of every mans life here on earth for the time alotted by God himselfe Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly by propagation of kind unto the end of the world through the blessing of procreation Gen. 1. 28. Eccl. 1. 4. Secondly as Angels after a sort God so providing that though the body of man returneth to the earth from whence it was taken yet the soule perisheth not but returneth to God that gave it Eccl. 12. 7. yea that the same body also and every part thereof is preserved in the grave and shall be joyned intire to the soule at the last day so to continue for ever Job 19. 26 27. How manifold is the state wherein man is to be considered Threefold first the state of innocencie commonly had and lost of all mankind both elect and reprobate without difference Eccl. 7. Secondly the state of corruption and miserie seising on all men naturally but abiding without recoverie only in the Reprobate Rom. 3. 23. Thirdly the state of Redemption proper to the elect 1 Pet. 2. 9. Psal. 130. 8. All which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men beginning at the end of this life perfected at the day of judgement and continuing for ever in the world to come And thus touching this part of Gods providence the Scriptures doe teach us both the benefits of God bestowed upon man before his fall and likewise his justice and mercy towards him after his fall his justice upon the Reprobate who are left without hope of restitution and reserved together with the Devills unto everlasting punishment Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall are restored again by grace Gen. 3. 15. Is it not likely that all the visible world together with man is fallen without hope of restitution by mercy Yes for it standeth well with the justice of God that seeing the visible world was made for the use of man Gen. 2. 9. that with the fall of man it should be punished Gen. 3. 17 18. and with his raising up be restored Rom. 8. 20 21 22. What is that speciall order of government which God useth towards mankind in this world and in the world to come In this world he ordereth them according to the tenor of a two-fold Covenant in the world to come according to the sentence of a two-fold judgement What understand you by a Covenant An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition What be the parts of this agreement Two the one is the Covenant that God maketh with us the other is the Covenant that we make with God the summ of the former is that he will be our God of the latter that we will be his people Jer. 31. 33. What gather you from the former The sir-name of God as it is in divers places of Scripture and namely Exod. 3. 15. where it is said The Lord God of your Fathers the God of Abraham the God of Isaac the God of Jacob hath sent me unto you this is my name for ever and this is my memoriall unto all generations from whence we may observe the singular glory and priviledge of Gods people in that God is content to take his sir-name of them Heb. 11. 16. Why is this sir-name added For that it is a fearfull thing to think of the proper name of God alone unlesse this be added to it whereby he declareth his love and kindnesse to us What gather you from the latter That man standeth bound by these Covenants of agreement to perform that duty which God requireth at his hands How many such Covenants be there Two First the Law and Covenant of works Secondly the free promise or Covenant of grace which from the comming of Christ is called the Gospell Rom. 10. 5 6. Gal. 3. 11 12. Which of them was first The Law for it was given to Adam in his integrity when the promise of grace was hidden in God How so since it is said that the Law was first given to Moses That is to be understood of the written Law as it was written by Moses and ingraven in tables of stone by the finger of God otherwise the same was imprinted in the beginning in the hearts of our first parents and therefore it is called the Law of nature Rom. 2. 14. How was this Law given unto Adam in the beginning It was chiefly written in his heart at his creation and partly also uttered in his eare in Paradise for unto him was given a will both to good and also to evill and also to be inclined thereto with ability to perform it There was something likevvise outwardly revealed as his duty to God in the sanctification of the Sabbath to his neighbour in the institution of marriage and to himselfe in his dayly working about the garden How doth it appeare that the substance of the Morall Law was written in the hearts of Adam and Eve First by the effect of it in them both who immediately after their fall were forced by the onely guilt of conscience not yet otherwise charged to hide themselves from Gods presence Gen. 3. 8. Secondly by the remainders thereof in all mankind who even without the Law are by light of nature a Law unto themselves Gen. 4. 6. Rom. 2. 14 15. How hath the Morall Law been delivered since the fall The summe thereof was comprised in ten words Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandements solemnly published and engraved in tables of stone by God himself Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture and so committed to the Church for all ages as the Royall Law for direction of obedience to God our King Jam.
2. 8. and for the discovery of sin and punishment due thereto Deut. 27. 26. Rom. 1. 31. 3. 20. What then doth the Law now require of us All such duties as were required of Adam in his innocency Levit. 18. 5. and all such as are required since by reason of his fall Deut. 27. 26. binding us to eternall death for our least defect therein Declare now out of that which hath been said what the Covenant of works is It is a conditionall Covenant between God and man whereby on the one side God commandeth the perfection of godlinesse and righteousnesse and promiseth that he will be our God if we keep all his Commandements and on the other side man bindeth himselfe to perform intire and perfect obedience to Gods Law by that strength wherewith God hath endued him by the nature of his first creation What was done in this Covenant on Gods part There was his Law backed with promises and threatnings and unto them were added outward seales What was the summe of this Law Doe this and thou shalt live if thou dost it not thou shalt dye the death What is meant by Doe this Keep all my Commandements in thought word and deed What is meant by life promised to those that should keep all the Commandements The reward of blessednesse and everlasting life Levit. 18. 5. Luke 10. 28. What is meant by death threatned to those that should transgresse In this world the curse of God and death with manifold miseries both of body and soule and where this curse is not taken away everlasting death both of body and soule in the world to come Deut. 27. 26. 29. 19. 20. 32. 22. Levit. 26. Deut. 28. What were the outward seales added hereunto The two trees planted by God for that purpose in the midst of the garden Gen. 2. 9. 3. 3. that Adam before and in the sight of them might resort to some speciall places to serve God in and might by the sight of them be put in mind of those things whereof they were signs and seales What did the tree of life serve for It sealed up happinesse life and glory unto man upon condition of obedience that by tasting thereof which no doubt according to the manner of Sacramentall signes was a tree of marvellous comfort and restoring he might be assured he should live in Paradise for ever if he stood obedient to Gods Commandements Gen. 2. 9. Prov. 3. 18. Revel 2. 7. Was this tree able to give everlasting life to man or otherwise why did God after the fall shut man from it It was no more able to give everlasting life then the bodily eating of any other Sacrament but Adam having by sin lost that which was signified hereby God would have him debarred from the use of the Sacrament What did the tree of the knowledge of good and evill serve for Both for triall of obedience and also for a warning of their mutability and of what would follow upon sin so sealing death and damnation in case of disobedience not as though the tree was able to give any knowledge but that by tasting of it contrary to Gods command they should have experimentall knowledge of evill in themselves which before they had of good only and by wofull experience should learn what difference there was between knowing and serving God in their integrity and being ignorant of him by their sin Gen. 2. 17. What was done in this Covenant on mans part Man did promise by that power which he had received to keep the whole law binding himself over to punishment in case he did not obey In what state is man to be considered under this Covenant In a twofold estate 1. Of Innocency 2. Of Corruption and misery What things are you to note in the innocent estate of man First the place where he was seated Secondly the happy and glorious estate he there enjoyed both in soul and body Where did God place man when he created him In a most glorious pleasant and comfortable Garden which is called Paradise or the Garden of Eden for pleasantnesse Gen. 2. 8. What doth the Scripture teach concerning it The place where it was and the commodities thereof Where and in what part of the world was it In Asia neer the meeting of Euphrates and Tygris those two famous Rivers What commodities had it All the principall creatures of God did adorn it and therefore it is said to be more extraordinarily then the rest of the world planted by God There are set down also the precious stones thereof under the Sardonyx pure metals under the gold precious woods under the Bdelium and so all other living things and growing creatures that it might be as it were a shop furnished for man to see in and learn by it Gods Wisdome Power and Majesty Doth this place now continue The place remaineth but the beauty and commodities be partly by the Floud partly by mans sin for which the whole earth is cursed almost abolished though as may be observed out of good Authors it is a very fruitfull place still What happinesse did man enjoy thus placed in Paradise It was partly inward partly outward Wherein did the inward appear First in his wonderfull knowledge whereby he made use of all the creatures of God as the greatest Philosopher that ever was Secondly in that holy and heavenly image of God of which Adam had the use and comfort before his fall it shining in him without tainture or blemish and he thereby being without all sin or punishment of sin Thirdly in the full fruition and assurance of the favourable and blissefull presence of his Creator Matth. 5. 8. Psal. 17. 15. and his heavenly company and conference with God without all fear as a subject with his Prince Gen. 3. 8. Fourthly in his joyfull serving God together with absolute contentment in himself Gen. 2. 25. Wherein did the outward appear First in having so comely perfect and glorious a body in which there was no infirmity pain nor shame though naked Gen. 2. 25. Secondly in his dominion over all the creatures that submitted themselves and did service unto him to whom also as their Lord he gave their originall names Gen. 2. 19 20. Thirdly in the comfortable state and sense not of Paradise alone but of all the world round about him having neither storm winter nor extremity in any creature What employment had man in this estate A twofold employment the first outward to till and dresse the Garden Gen. 2. 15. the other spirituall to worship and serve God his Creator and to procure his own everlasting blessednesse whereto he was fitted with freedome of will and ability for perfect obedience unto God according to the tenor of the Covenant of works What use are we to make of the knowledge of mans happinesse before his fall First to admire and praise the great goodnesse and favour of God in so dealing with man a clod of the earth Secondly
to bewail the losse of that happy estate with blaming our selves for our sin in Adam Thirdly to learn how grievous a thing sinne is in Gods sight that procured man this dolefull change Fourthly to labour and gasp to be heirs of the heavenly Paradise purchased for the elect by Christ by which we shall eat of the Tree of life Rev. 2. 7. Thus far of the state of innocency what is the state of corruption and misery The fearfull condition whereinto in Adam all mankind fell Eccles. 7. 29. by transgressing and violating that Covenant of works which God made with him at the beginning For man continued not in his integrity but presently transgressed that holy law which was given unto him willingly revolting from Gods command through Satans temptation into many sinnes by eating the forbidden fruit and so by the disobedience of one sin reigned unto death and death went over all Rom. 5. 12. 18. What are we then to consider herein First Adams fall Secondly the wretched estate he threw all his posterity into In what place of Scripture is the History of Adams fall handled In the third Chapter of Genesis the six former verses whereof setteth out the transgression of our first parents which was the original of all other transgressions the rest of the Chapter declareth at large the things that followed immediately upon this transgression How was the way made unto this fall of man By Gods permission Satans temptation mans carelesnesse and infirmity in yeelding thereunto What action had God in this businesse He permitted the fall of man not by instilling into him any evill Jam. 1. 13. 1 John 2. 16. or taking from him any ability unto good But first suffering Satan to assail him 2 Sam. 24. 1. with 1 Chron. 21. 1. Secondly leaving man to the liberty and mutability of his own will and not hindring his fall by supply of further grace 2 Chro. 32. 31. Was then God no cause of the fall of our first Parents None at all but as hath been said having created them holy he left them to themselves to fall if they would or stand if they would in respect of their ability as a staffe put on an end right doth fall without the furtherance of the man that setteth it right yet came it to passe not only by the permission of God but also by his secret Decree thereby to make way for the manifestation of his Power Justice and Mercy for being able to bring good out of evill as light out of darknesse he ordereth in his great Wisdome the fall of man to the setting out of the glory both of his mercy in those that shall be saved in Christ and of his Justice in those that shall perish for their sins Rom. 11. 32. yet without wrong to any being not bound to his creature to uphold him by his grace from falling Rom. 11. 35. What hand had Satan in procuring the fall of man Being himself fallen upon a proud envious and murtherous mind he deceived our first parents by tempting them to sinne to the end he might bring them into the like estate with himself and as in this respect he is said to have been a murtherer from the beginning Joh. 8. 44. so doth he ever since seek to do what hurt he can to mankind moving them still to sin against God and labouring to bring them to damnation What doe you observe herein His envy of Gods glory and mans happinesse together with his hatred and malice against mankind whom as a murtherer doth his enemy he hateth and laboureth to destroy What gather you from this attempt of his against our first parents in the state of Innocency That Satan is most busie to assail them in whom the image of God in knowledge and holinesse doth appear not labouring much about those which either lie in ignorance or have no conscience of walking according to knowledge as those that are his already What Instrument did Satan use in tempting man He used the Serpent as an Instrument to deceive the woman and the woman for an Instrument to tempt the man Gen. 3. 1. 2 Cor. 11. 3. 1 Tim. 2. 14. Why did he use those outward Instruments and not rather tempt their fancy and affection inwardly It seemeth that in their integrity he could not have that advantage against them in those things whereunto they were made subject by their fall Why did he chuse rather to speak by a Serpent then by any other Beast Because it was the fittest that God permitted him and wisest of all the beasts of the earth especially possessed by him to deceive man Gen. 3. 1. It was of all other beasts the subtillest and fittest to creep into the Garden unseen of Adam who was to keep the beasts out of it and to remain there without being espyed of him and creep out again when he had done his feat If there were craft before the fall then it seemeth there was sinne Craft in beasts is not sin although the word here used signifyeth a nimblenesse and slinesse to turn and wind it self any way in which respect it seemeth the Devill chose this beast before any other What learn you from thence That the Devill to work his mischief is exceedingly cunning to make his choice of his Instruments according to the kind of evill he will solicite unto Matth. 7. 15. 2 Cor. 11. 13 14. 1 Tim. 2. 14. But wee doe not see that hee commeth any more in the body of Serpents He may and in the body of any other beast which the Lord will permit him to come in Howbeit our case in this is more dangerous then that of our first parents for now he useth commonly for Instruments men like unto us and familiar with us which he could not doe before the fall Eph. 6. 12. Rev. 2. 10. Why did Satan assail the woman rather then the man Because she was the weaker vessel which is his continuall practice where the hedge is low there to goe over Luk. 5. 30. Mar. 2. 16. Mat. 9. 11. 2 Tim. 3. 6. and might afterwards be a fitter means to deceive and draw on her husband What are we to consider in his tempting of the woman First the time which he chose to set upon her Secondly the manner of the temptation What note you of the time First that it was immediately or not long after the placing of them in that happy estate which teacheth how malicious the wicked one is who if he could let would not suffer us to enjoy any comfort either of this life or of that to come so much as one poor day Secondly that he came unto her when she was some space removed from her husband that hee that should have helped her from and against his wiles might not be present to heare their conference whence we learn that the absence of wives from their husbands who should be a strength unto them is dangerous especially that we absent not our selves from the means
2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21 22. How may a man know whether Satan be his God or no He may know it by this if he give obedience to him in his heart and expresse it in his conversation And how shall a man perceive this obedience If he take delight in the evill motions that Satan puts into his heart and doth fulfill the lusts of the Devil Joh. 8. 44. 1 Joh. 3. 8. What is that slavery whereby a man is in bondage to the flesh A necessity of sinning but without constraint untill he be born again by the grace of God Mat. 12. 33 34 35. If we sin necessarily and cannot but sin then it seemeth we are not to be blamed Yes the necessity of sin doth not exempt us from sin but only constraint What punishments are inflicted upon sinfull man after this life A twofold death Which is the first death Bodily death in the severall kindes namely the separation of the soul from the body Gen. 3. 19. Eccl. 12. 7. Rom. 5. 12. Wherein consisteth the second death 1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty in whose countenance is fulnesse of joy 2. Perpetuall imprisonment in the company of the Devill and Reprobates damned in hell 3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end 2 Thess. 1. 9. How doth this death seize upon man 1. After this life is ended the soule of the wicked immediately is sent unto hell there to be tormented unto the day of Judgement Luk. 16. 22 23. 2. At the day of Judgement the body being joyned to the soule againe both shall be tormented in hell everlastingly Matth. 10. 28. so much also the more as they have had more freedome from pain of body and anguish of soule and losse of outward things in this life Is the punishment of all sins alike No for as the guilt increaseth so doth the punishment and as the smallest sin cannot escape Gods hand so as we heap sins he will heap his judgements John 19. 11. Mat. 11. 20 21 22 23 24. But God is mercifull He is indeed full of mercy but he is also full of righteousnesse which must fully be discharged or else we cannot be partakers of his mercy Cannot we by our own power make satisfaction for our sins and deliver our selves from the wrath of God We cannot by any meanes but rather from day to day increase our debt for we are all by nature the sons of wrath and not able so much as to think a good thought therefore unable to appease the infinite wrath of God conceived against our sins Could any other creature in heaven or earth which is onely a creature perform this for us No none at all for first God will not punish that in another creature which is due to be paid by man Secondly none that is onely a creature can abide the wrath of God against sinne and deliver others from the same Thirdly none can be our Saviour but God Could man by his own wisdome devise any thing whereby he might be saved No for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him VVhat then shall become of man-kind is there no hope of salvation shall all perish then surely is a man of all creatures most miserable when a dog or a toad die all their misery is ended but when a man dieth there is the beginning of his woe It were so indeed if there were no meanes of deliverance but God in his infinite wisdome and mercy hath found out that which the wisdome of man could not and provided a Saviour for mankind How then is man delivered from this sinfull miserable estate Sinne is repressed and misery asswaged by many meanes naturall and civill but they are not removed nor man restored but onely by a new Covenant the old being not now able to give life unto any by reason of the infirmity of our flesh VVhy is the former Covenant of works called the old Because we not onely cannot doe it but through the perversenesse of our nature and not by the fault of the Law it maketh our old man of sin elder and we more hasting to destruction How are they convinced that seek righteousnesse by this Covenant Because thereby they make God unjust and that he should thus give the Kingdome of heaven to wicked men as to those that cannot fulfill the Law Seeing the nature of a Covenant is to reconcile and joyne those together that are at variance as we see in the example of Abraham and Abimelech Laban and Jacob why is this called a Covenant that can make no reconciliation betwixt God and us Although it be not able to reconcile us yet doth it make way for reconciliation by another Covenant neither is it meet strictly to bind Gods Covenant with men to the same Lawes that the Covenants of one man with another are bound unto For amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14. 31 32. But God neither able to be hurt or benefitted by us seeketh unto us for peace 2 Cor. 5. 20. VVhether of these two Covenants must be first in use The Law to shew us first our duty what we should doe Secondly our sin and the punishment due thereunto How is that other Covenant called whereby we are reconciled unto God and recovered out of the state of sin and death The new Covenant so called because by it we are renued the Covenant of grace of promise of life and salvation the new Testament the Gospell c. Ier. 31. 31 32. Rom. 3. 23 24. What is the Covenant of grace Gods second contract with man-kind after the fall for restoring of him into his favour and to the estate of happinesse by the meanes of a Mediatour Gal. 3. 21 22. and it containeth the free promises of God made unto us in Jesus Christ without any respect of our deservings VVho made this Covenant God alone for properly man hath no more power to make a spirituall Covenant in his naturall estate then before his creation he had to promise obedience How are they convinced by the giving of this second Covenant which seek righteousnesse in the Law or old Covenant Because thereby they make God unwise that would enter into a new and second Covenant if the former had been sufficient Heb. 8. 7. When was this Covenant of Grace first plighted between God and man Immediately after his fall in Paradise in that promise given concerning the womans seed Gen. 3. 15. God in unspeakeable mercy propounding the remedy before he pronounced sentence of Judgment Was it once only published It was sundry wayes declared in all ages partly by ordinary means and partly by Prophets extraordinarily sent and directed by God What is the foundation of this Covenant The meer
neither God nor man for things mingled together cannot retain the name of one of the simples as hony and oyle being mingled together cannot be called hony or oyle 2. The properties of the Godhead cannot agree to the properties of the Manhood nor the properties of the Manhood to the Godhead For as the Godhead cannot thirst no more can the Manhood be in all or many place at once therefore the Godhead was neither turned nor transfused into the Manhood but both the divine nature keepeth entire all his essentiall properties to it selfe so that the humanity is neither omnipotent omniscient omnipresent c. and the humane keepeth also his properties and actions though oft that which is proper to the one nature is spoken of the person denominated from the other which is by reason of the union of both natures into one person The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection did it not then swallow up the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ. Why did he not take the nature of Angels upon him Heb. 2. 16. Because he had no meaning to save Angels for that they had committed the sin against the holy Ghost falling maliciously into rebellion against God without temptation Are not the elect Angels any way benefited by the humane nature of Christ No his humanity only reacheth to sinfull mankind for if he had meant to have benefited Angels by taking another nature he would have taken their nature upon him How is it then said Eph. 1. 10. Col. 1. 20. that he reconciled things in heaven That is to be understood of the Saints then in heaven and not any way of the Angels although by the second Person of the Trinity the Angels were elected and are by him confirmed so that they shall stand for evermore Why was it requisite that our Mediatour should be Man was it not sufficient that he was God No it was further requisite that he should be man also because 1. Our Saviour must suffer and die for our sins which the Godhead could not doe 2. Our Saviour also must perform obedience to the law which in his Godhead he could not doe 3. He must be man of kin to our nature offending that he might satisfie the justice of God in the same nature wherein it was offended Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14 15 16. For the righteousnesse of God did require that the same nature which had committed the sin should also pay and make amends for sin and consequently that onely nature should be punished which did offend in Adam Man therefore having sinned it was requisite for the appeasing of Gods wrath that man himself should die for sin the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savour unto God for us 1 Tim. 2. 5. Heb. 2. 9 10. 14. 15. Rom. 5. 12. 15. Eph. 5. 2. 4. It is for our comfort that thereby we might have free accesse to the throne of Grace and might find help in our necessities having such an high Priest as was in all things tempted like unto our selves and was acquainted with our infirmities in his own person Heb. 4. 15 16 5. 2. 5. As we must be saved so likewise must we be sanctified by one of our own nature that as in the first Adam there was a spring of humane nature corrupted derived unto us by naturall generation so in the second Adam there might be a fountain of the same nature restored which might be derived unto us by spirituall regeneration What comfort then have you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sin and being man himselfe is also meet to be more pitifull and mercifull unto men What by this that he is both God and man By this I am most certainly assured that he is able most fully to finish the work of my salvation seeing that as he is man he is meet to suffer for sin as he is God he is able to bear the punishment of sin and to overcome the suffering being by the one fit and by the other able to discharge the office of a Mediatour Mans nature can suffer death but not overcome it the divine nature cannot suffer but can overcome all things our Mediatour therefore being partaker of both natures is by the one made fit to suffer by the other able to overcome whatsoever was to be laid upon him for the making of our peace Are these his natures separated No verily for though they be still distinguished as hath been said in substance properties and actions yet were they inseparably joyned together in the first moment the holy Virgin conceived and made not two but one person of a Mediatour 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27 28. The holy Ghost sanctifying the seed of the woman which otherwise could not be joyned to the Godhead and uniting two natures in one person God and man in one Christ Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel much lesse man is able to comprehend Why so For that the manhood of our Saviour Christ is personally united unto the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God Esa. 6. 2. Was this union of the body and soul with the Godhead by taking of the manhood to the Godhead or by infusing the Godhead into the manhood By a divine and miraculous assuming of the humane nature which before had no subsistence in it self to have his beeing and subsistence in the divine leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person for otherwise there should be two Persons and two Sons one of the holy Virgin Mary and another of God which were most prejudiciall to our salvation What then is the personall union of the two natures in Christ The assuming of the humane nature having no subsistency in it selfe into the person of the Son of God Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead so making one Christ God and man Mat. 1. 23. Can you shadow out this conjunction of two natures in one person by some earthly resemblance We see one tree may be set into another and it groweth in the stock thereof and becommeth one and the same tree though there be two natures or kind of fruit still remaining So in the Son of God made man though there be two natures yet both being united into one person there is but one Son of God and one Christ. What was the cause that the person of the Sonne of God did not joyn it self to a perfect person of man 1. Because that then there
would not be a personall union of both to make but one perfect Mediatour 2. Then there should be four persons in the Trinity 3. The works of each of the natures could not be counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the manhood is become of infinite merit as being the obedience of God and thereupon Act. 20. 28. God is said to have purchased his Church with his own blood What gather you hence That his name is wonderfull Esa. 9. 6. and his sacrifice most effectuall offering himselfe without spot unto God for us Heb. 9. 14. 26. What further fruit have we by this conjunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto considering God in the second person in the Trinity which hath taken our nature whereby God is after a sort revealed in the flesh he hath whereupon to stay his mind How did the Jewes then before his comming which could not doe so They might propose to themselves the second Person that should take our nature and the same also that had appeared sundry times in the shape of a man Gen. 18. 1 2. 19. 1 2. Albeit our priviledge is greater then theirs as they that behold him as he is where they did behold as he should be Hitherto of the Person of Christ what is his Office To be a Mediatour betwixt God and man and so to discharge all that is requisite for the reconciling of us unto God and the working of our salvation 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate because he prayeth for us to the Father and pleadeth our cause before his Judgement seat What a one must he be that should undertake this mediation One which is in very deed a man Heb. 2. 14 15. and perfectly righteous without exception 1 Joh. 3. 5. and more mighty then all creatures that is he which also is the very true God Act. 20. 28. Can no bare man be Mediatour betwixt God and Man No verily for Eli saith 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges but if he offend against God there is no man can make his peace Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ None but he because 1. There is but one God and therefore but one Mediatour between God and man 1 Tim. 2. 5. 2. He only is fit as he only that partaketh both the natures of God and man which is necessary for him that should come between both 3. That is declared by the Types of Moses who alone was in the Mountain of Aaron or the high Priest who only might enter into the Sanctum Sanctorum holy place of holy places 4. The same appeareth by the similitudes wherewith he is set forth Joh. 10. 9. I am the door by me if any man enter in he shall be saved c. and Joh. 14. 6. I am the way no man commeth to the Father but by me 5. He alone hath found sufficient salvation for all those that come unto him Heb. 7. 9. Joh. 10. How commeth it then to passe that this office is given to Moses and unto others Gal. 4. 19. Deut. 5. 31. They are only Ministers of the Word not authors of the work of Reconciliation 2 Cor. 5. 19. Job 33. 23. But is there no need of any other Mediatour for us unto Christ No for he is the next of kinne Joh. 19. 25 26. most mercifull most faithfull Heb. 2. 17. and able perfectly to save all those that come to God through him How is our Saviour graced by God and commended unto us in his office of Mediation First in that he came not to it but being called of God his Father in a speciall sort Esa. 42. 1 2 c. Heb. 5. 4 5. Secondly in that being called he discharged it most faithfully in which respect he is compared to Moses faithful in all the house of God preferred before him as the Master before the servant Heb. 3. 2 3. 5 6. What use are we to make of his calling by God 1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not Heb. 5. 4 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us in that he thrust not himself in but came in by the will of God and his appointment For hereby we are more assured of the good wil of God to save us seeing he hath called his Son unto it and that he will accept of all that he shall doe for us as that which himself hath ordained What learn you from his faithfulnesse That he hath left nothing undone of things that belong to our reconciliation What names are given him in regard of his office of Mediation The name of Jesus and of Christ Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus He is called Jesus that is a Saviour because he came to save his people from their sins Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them What comfort have you by this 1. My comfort is even the same which I have said and the rather because God from heaven gave him his name and the Church on earth hath subscribed thereunto 2. That nothing can hurt me so long as my faith doth not fail me Why is he called Christ He is called Christ that is Anointed because he was anointed of God to be a Prophet Priest and King for all his people and so for me Esa. 61. 1 2 3 4. Act. 4. 26 27. Luk. 4. 18. Ps. 45. 7. 110. 1 2 3 4. Heb. 1. 9. 7. 1 c. Who was he that was thus anointed Christ God and man though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship namely to Prophets Priests and Kings which were figures of him Was Christ anointed with materiall oyle as they were No but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour and that without measure Esay 61. 1. What learn you from hence That all fulnesse of grace dwelling in Christ all true Christians shall receive of his fulnesse grace for grace 1 John 1. 14. 16. Whereunto was Christ anointed Unto the office of his Mediation by discharging whereof he might be made an al-sufficient Saviour Wherein standeth his Mediation and what are the parts thereof Being to be a Mediatour between God and man 1 Tim. 2. 5. the first part of his mediation must be exercised in
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127