as most men think it to be What breaches of the first Commandement may be observed in this transgression First infidelity whereby they doubted of Gods love towards them and of the truth of his word Secondly contempt of God in disregarding his threatnings and crediting the word of Satan Gods enemy and theirs Thirdly hainous ingratitude and unthankfulnesse against God for all his benefits in that they would not be beholding unto him for that excellent condition of their creation in respect whereof they ought unto him all fealty but would needs be his equall Fourthly curiosity in affecting greater wisdome then God had endued them withall by vertue of their creation and a greater measure of knowledge then hee thought fit to reveale unto them Fiftly intolerable pride and ambition not onely desiring to be better then God made them but also to be equall in knowledge to God himselfe and aspiring to the highest estate due to their Creatour How did our first parents break the second Commandement Eve by embracing the word of the Devill and preferring it before the word of God Adam by hearkning to the voyce of his wife rather then to the voyce of the Almighty Gen. 3. 17. What were the breach of the third First presumption in venturing to dispute of Gods truth and to enter in communication with Gods enemy or a beast who appeared unto them touching the word of God with whom no such conference ought to have been entertained Secondly reproachfull blasphemy by subscribing to the sayings of the Devill in which he charged God with lying and envying their good estate Thirdly superstitious conceit of the fruit of the tree imagining it to have that vertue which God never put into it as if by the eating thereof such knowledge might be gotten as Satan perswaded Fourthly want of that zeale in Adam for the glory of God which he ought to have shewed against his wife when hee understood shee had transgressed Gods Commandements How was the fourth Commandement broken In that the Sabbath was made a time to conferre with Satan in matters tending to the high dishonour of God If it be true that on that day man fell into this transgression as some not improbably have conjectured for at the conclusion of the sixth day all things remained yet very good Gen. 1. 31. and God blessed the seventh day Gen. 2. 3. Now it is very likely Satan would take the first advantage that possibly he could to entrap them before they were strengthened by longer experience and by partaking of the Sacrament of the tree of life whereof it appeareth by Gen. 3. 22. that they had not yet eaten and so from the very beginning of man became a manslayer John 8. 44. Shew briefly the grounds of the breach of the Commandements of the second table in the transgression of our first parents The fifth was broken Eve giving too little to her husband in attempting a matter of so great weight without his privity and Adam giving too much to his wife in obeying her voyce rather then the Commandement of God and for pleasing of her not caring to displease God Gen. 3. 17. The sixth by this act they threw themselves and all their posterity into condemnation and death both of body and soule The seventh though nothing direct against this Commandement yet herein appeared the root of those evill affections which are here condemned as not bridling the lust and wandring desire of the eyes as also the inordinate appetite of the tast Gen. 3. 6. in lusting for and eating that onely fruit which God forbad not being satisfied with all the other fruits in the garden The eighth first laying hands upon that which was none of their own but by a speciall reservation kept from them Secondly discontent with their present estate and covetous desire of that which they had not The ninth judging otherwise then the truth was of the vertue of the tree Gen. 3. 6. and receiving a false accusation against God himselfe The tenth by entertaining in their minds Satans suggestions and evill concupiscence appearing in the first motions leading to the forenamed sinnes Thus much of our first parents sinne and the causes thereof Now let us come to the effects of the same shew therefore what followed in them immediately upon this transgression Three fruits were most manifest namely guiltinesse of conscience shame of face and feare of Gods presence Did any punishment follow upon this sinne Sinne guiltinesse and punishment doe naturally follow one upon another otherwise the threatning that at what time soever they did transgresse Gods Commandement they should certainly dye should not have taken effect Declare how that threatning took effect They were dead in sinne which is more fearfull then the death of the body as that which is a separation from the favour of God for there came upon them the decay of Gods glorious image in all the faculties of their soule and also a corruption of the powers of their body from being so fit instruments to serve the soule as God made them and this in them is signified by nakednes Gen. 3. 7. And in their children called originall sin Then there issued from thence a streame of actuall sinnes in the whole course of their life which appeared in Adam even upon his fall by his flying from Gods presence and affirming that it was his nakednesse that made him flye his excusing of his sin and laying it on the woman c. By sin an entrie being made for death Rom. 5. 12. they became subject to the separating of the soul from the body which is bodily death and of both from God which is spirituall death signified by expelling them out of Paradise and debarring them of the sacramentall tree of life Gen. 3. 22. c. And thus by the just sentence of God being for their sin delivered into the power both of corporall and of eternall death they were already entred upon death and hell to which they should have proceeded untill it had been accomplished both in body and soule in hell with the Devill and his Angels for ever if the Lord had not looked upon them in the blessed Seed For the fuller understanding of the things that immediatly followed the transgression of our first parents let us consider more particularly what is recorded in the 3d. ch of Gen. And first shew what is meant by that in v. 7. that their eyes were opened they saw themselves naked were they not naked before and having the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednesse before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocency from the top of the head unto the sole of the foot wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture speaketh elsewhere Rev. 3. 17 18. Exod. 32. 25. What
the world Esa. 9. 7. What fruit receive we by the Kingly office of our Saviour Christ By it all the treasures brought in by his Priestly and Propheticall office are dealt to us continually For from it all the means of applying and making effectuall unto us Christ and all his benefits doe come yea without it all the actions of his other offices are to us void fruitlesse and of none effect What comfort have we by this Hereby we are assured that by his Kingly power we shall finally overcome the flesh the world the devill death and hell To whom will this blessed King communicate the means of salvation He offereth them to many and they are sufficient to save all mankind but all shall not be saved thereby because by faith they will not receive them Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithfull in some sort also made partakers of this honor of his Kingdome Yes verily For they are made Kings to rule and subdue their stirring and rebellious affections and to tread Satan under their feet Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures and three offices of our Saviour Shew now in what state did Christ God and man perform this three-fold office In a two-fold estate 1. Of abasement and humiliation Phi. 2. 7 8. 2. Of advancement and exaltation Ph. 2. 9. Col. 2. 15. Eph. 1. 20 21. In the former he abased himself by his sufferings for sin whereof we have heard largely in the declaration of his Priesthood In the latter he obtained a most glorious victory and triumphed over sin thereby fulfilling his Priesthood and making way to his Kingdome What was his estate of Humiliation It was the base condition of a servant whereto he humbled himself from his Conception to his Crosse and so untill the time of his resurrection Phil. 2. 7 8. Wherein did this base estate of the Son of God consist In his Conception Gestation and Birth and in his Life diversly as in his Poverty Hunger Thirst Wearinesse and other Humiliations even unto death of which heretofore hath been spoken What learn you from this that Christ first suffered many things before he could enter into his Glory Luk. 24. 26. 46. That the way to reign with Christ is first to suffer with him and such as bear the Crosse constantly shall wear the Crown eternally Rom. 8. 17 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation His glorious condition Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection Acts 2. 24 31 36. and comprehending his Ascension Eph. 4. 8. Acts 2. 34. Heb. 9. 24 25. Sitting at the right hand of God his Father Psal. 110. 1 2 5 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world Mat. 25. 31. What is the first degree of this estate His glorious Resurrection for after he had in his manhood suffered for us he did in the third day rise again by his own power from the dead Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4. What it needfull that Christ being dead should rise again Yes it was for his own glory and our good Acts 2. 24. 1 Cor. 15. 21 22. How for his glory That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and a Saviour Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30 31. How for our good That having paid the price of our redemption by his death we might have good assurance of our full Justification by his life 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What speciall comfort ariseth from this that the Lord of life is risen from death 1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification that he that had the power of death is destroyed Heb. 2. 14. his works dissolved 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory 1 Cor. 15. 54. 2. It comforteth me because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world 3. It ministreth unto me a comfortable hope that I shall rise again in the last day from bodily death What fruits then are we to shew from the vertue of his resurrection We are to stand up from the dead to awake to righteousnesse to live unto God and dying in him or for him to look for life again from him Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself To let us know that as he had power to lay down his life so he had also to take it up again Joh. 10. 18. What gather you hence That being Lord both of quick and dead he can and will both quicken our souls here to the life of grace and raise our bodies hereafter to the life of glory Rom. 14. 9. John 5. 21. Phil. 3. 21. Why did he rise the third day Because the bands of death could no longer hold him this being the time that he had appointed and the day that best served for his glorious resurrection Act. 2. 24. Mat. 20. 17. 12. 40. Why did he not rise before the third day Lest rising so presently upon his death his enemies might take occasion of cavill that he was not dead Mat. 27. 63 64. 28. 13 14. And why would he not put it off untill the fourth day Lest the faith of his Disciples should have been weakned and their hearts too much cast down and discouraged Mat. 28. 1. Luc. 24. 21. What gather you hence That as the Lord setteth down the tearm of our durance so doth he chuse the fittest time of our deliverance Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation His Ascension Mark 16. 19. Ephes. 4. 8 9. For we beleeve that Christ in his humane nature the Apostles looking on ascended into heaven What assurance have you of Christs Ascension The evidence of the Word the testimony of heavenly Angels and holy men Luc. 24. 51. Acts 1. 9. Wherefore did Christ ascend into heaven Because he had finished his Fathers work on earth Joh. 17. 3 4 5. and that being exalted in our nature he might consecrate a way prepare a place Joh. 14. 2 3. and appear in the presence of God to make intercession for us Heb. 4. 29. 9. 24. VVhat benefits did he bestow upon his Church at his Ascension He triumphed over his enemies gave gifts to his friends and taking with him a pledge of our flesh he sent and left with us the earnest of his Spirit Eph. 4. 8. Heb. 10. 12. 20. 2
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
and whereas a man willeth a member of his body to be cut off we may rather call it a permission then a willing and yet a vvilling permission You have shewed how many ways sin is to be considered how many things are to be considered in every sin and how we are said to will a thing Now let me hear what you say to the matter in question that is whether God doth will sin or no Before I answer directly to your question I think it is not amisse to shew what every one must carefully take heed of in answering to this question for in answering there is danger Let me hear what dangers must be avoided in answering There are two and every one must avoid them and sail between them as between two dangerous rocks The first is this we must take heed lest we make God the author of sin by affirming that he willeth sin as the Libertines do as Adam did Gen. 3. 12. for that were the next vvay not only to put off our sins from our selves and lay them upon God but also to cast off all conscience of sin and all fear of God then the which nothing can be more blasphemous against God and pernicious to our selves What is the second thing to be avoided The other is this we must take heed that we affirm not any evill to be in the world which God knoweth not of or whether God vvill or no for that vvere to deny Gods omnipotency and al-knowledge These are two dangerous rocks and heresies indeed but now I expect a direct answer to the question That cannot be at once but by going from point to point according to our former distinction of sin and vvilling Very well then declare first of all what things God doth properly will which of themselves are to be willed God doth first and chiefly vvill himself that is his own glory and Majesty as the end for vvhich all things are and this he is said to vvill properly that is he loveth it advanceth it and delighteth in it and to this purpose serve all those Scriptures vvhich command us to sanctifie his name and to adore his glory as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36. Besides himselfe he doth properly vvill all other things vvhich he made and vvhich he doth himself insomuch as he doth approve them and love them as appeareth by these places following God saw all that he made and it was good and therefore gave a Commandement that one should preserve another by multiplying and encreasing Again it is said whatsoever the Lord will that he doth therefore whatsoever he doth that he wils and although he hateth evill yet he doth properly will and love that good which commeth of evill that is his own glory and the salvation of his people Whether doth God will punishments or no Yea his will is the first and efficient cause of all punishment which is proved by this reason and argument every good thing is of God every punishment being a work of justice is a good thing therefore every punishment is of God and he doth will it What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner That place is to be understood onely of the elect for properly indeed God doth not will their death and therefore to keep them from death meaning eternall death he giveth them repentance Whether doth God will sin as it is a punishment of sin that went before Yes he doth and it usuall with God to punish one sin with another as for example the hardning of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a punishment of his former sins You say that in every sin is an action or deed which is either inward or outward whether doth God will that or no So far forth as it is an action only God doth will it but not the corruption deformity of the action for in him we live move and have our beeing Acts 17. 28. But whether doth God will sin properly as it is a transgression of the law and a corruption in the action or no No he doth not neither can be for it is against his nature and to this effect serve these places of Scripture following Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many vvayes for looke vvhat God doth vvill properly he loveth and alloweth it but God hateth and damneth sin as the Scriptures vvitnesse and therefore he doth not vvill it properly Zach. 8. 17. Again he hath sent his Son to take away the sins of the vvorld and to destroy the vvorks of the Devill therefore he doth not vvill them Lastly if God should properly vvill sin then he must be the author of sin but he is not the author of sin for the Scriptures doe never attribute sin unto God but unto the devil unto men Ro. 9. 14. 1 Ioh. 2. 16. But although God doth not properly will sin yet he doth willingly permit sin doth he not Yes but for the better understanding how God doth permit sin vve must consider hovv many vvays or in hovv many senses one is said to permit a thing and that is three vvays To permit is sometime of two good things to grant that vvhich is lesse good although it vvere against our vvill as for example a man vvould bring up his son in learning rather then in vvarfare or in any other occupation but because his son hath more mind to an occupation then to learning and doth crave of his father to go to some occupation or to be a Soldier rather then a Doctor his father doth grant him his desire but he had rather have him to be a Scholar And this is a kind of permission and suffering but this permission ought rather to be called a will indeed for that which is lesse good yet because it is good he doth will it and approve it and it is a true object of his will and it may be called a permission in respect of that will which had rather have had the greater good And is thus God said to permit sin in this sense No by no means for sin as it is sin hath no shew of good in it which may be compared with a greater good Which is your second way of permitting Sometimes to permit is to grant one evill to goe unpunished that many more grievous evils thereby may be prevented as many times Princes Magistrates are wont to doe and so some do think that God hath granted some sin to be done without danger or threatning of punishment lest more and more hainous mischiefs should ensue And are not you of that mind No God forbid I should for the Apostles rule is both generall and true we must not doe evill that good may come thereof lest we be damned justly therefore no man may by the law of God admit any sin to avoid another
What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.
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
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the
it is a judiciall sentence opposed to condemnation Rom. 8. 34 35. Who shall lay any thing saith Paul to the charge of Gods elect It is God that justifieth who shall condemn Now as to condemn is not the putting any evill into the nature of the party condemned but the pronouncing of his person guilty and the binding him over unto punishment so justifying is the Judges pronouncing the Law to be satisfied and the man discharged and quitted from guilt and judgement Thus God imputing the righteousnesse of Christ to a sinner doth not account his sins unto him but interests him in a state of as full and perfect freedom and acceptance as if he had never sinned or had himselfe fully satisfied For though there is a power purging the corruption of sin which followeth upon justification yet it is carefully to be distinguished from it as we shall further shew hereafter This for the name of Justification but now for the thing it selfe what is the matter first of our justification The matter of justification or that righteousnesse whereby a sinner stands justified in Gods sight is not any righteousnesse inherent in his own person and performed by him but a perfect righteousnesse inherent in Christ and performed for him What righteousnesse of Christ is it whereby a sinner is justified Not the essentiall righteousnesse of his divine nature but First the absolute integrity of our humane nature which in him our head was without guile Heb. 7. 6. Secondly the perfect obedience which in that humane nature of ours he performed unto the whole law of God both by doing whatsoever was required of us Mat. 3. 15. and by suffering whatsoever was deserved by our sins 1 Pet. 2. 24. for he was made sin and a curse for us that we might be made the righteousnesse of God in him What is the forme or being cause of our justification and that which makes this righteousnesse so really ours that it doth justifie us The gracious imputation of God the Father accounting his Sons righteousnesse unto the sinner and by that accounting making it his to all effects as if he himselfe had performed it But how can Christs righteousnesse be accompted ours is it not as absurd to say that we are justified by Christs righteousnesse as that a man should be wise with the wisdom of another or live and be in health by the life and health of another No doubtlesse because this righteousnesse is in Christ not as in a person severed from us but as in the head of the Church the second Adam from whom therefore it is communicated unto all who being united as members unto him doe lay claim thereunto and apply it unto themselves Rom. 5. 19. Rom. 10. 4. For if the sin of Adam were of force to condemn us all because we were in his loynes he being the head of our common nature why then should it seem strange that the righteousnesse of our Saviour Christ both God and man should be availeable to justifie those that are interessed in him especially considering that we have a more strict conjunction in the Spirit with him then ever we had in nature with Adam And though it be not fit to measure heavenly things by the yard of reason yet it is not unreasonable that a man owing a thousand pound and not being able to pay it his creditor may be satisfied by one of his friends If Christ have paid our debt how are we then freely justified by grace It is of grace that Christ is given unto us and also that his righteousnesse apprehended by faith is accounted ours It is true that the justification of a sinner considering the case as it is between the Father and Christ no man dare call it free no the price of our Redemption was the deepest purchase that the world ever heard of but what ever it cost Christ it cost us nothing and so to us it is freely of grace from Christ yea and to us it is freely grace from God the Father too not because he acquits us without a full satisfaction to his Justice or accepts that for perfect righteousnesse which is not perfect righteousnes but because he receives full satisfaction from the hands of a surety and that surety being his own Son when as he might have challenged the uttermost farthing at our hands which were the principals and then there had been no possibility for us to have been delivered What gather you from this doctrine of Justification by Christs righteousnesse 1. To condemn the proud opinion of Papists who seek Justification by their owne workes and righteousnesse inherent in themselves whereas though being accepted we must in thankfulnesse doe all we can for God yet when all is done we must acknowledge our selves unprofitable servants the onely matter of our joy and triumph both in life and death must be the imputation of Christs righteousnes not our persons nor the best actions of the holiest men dare appeare in Gods presence but in his name and merit who consecrates all the Lords Jesus 2. We may here take notice that there is no comfort to a Christian soule like that which floweth from this Well of salvation this sweet doctrine of Justification 1. Here we have assurance of the sufficiencie of our Redemption that soule must be throughly acquited that is stated in such a righteousnesse that debt must be fully discharged that hath such a price laid down for it our sinnes though never so great cannot weigh down his righteousnesse and merit Rom. 8. 33. and God having accepted his Sons righteousnes for us will not hold us any longer trespassers but he disables his own Justice from making any further demand 2. Hence there is nothing comes upon the Saints from Gods revenging Justice but all our corrections are medicinall from Gods Fatherly love to purge out that sin out of our nature which he hath already pardoned to our persons 3. Lastly this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections and sense of their weak measures of Sanctification To consider that the righteousnesse that is inherent in themselves is not the matter of their Justification or that which must appear before Gods presence to be pleaded the righteousnesse of Christ is compleat and perfect that is our main joy and crown of rejoycing to be found in Christ not having our own righteousnesse but that which is in him and made ours by Gods gracious account But how is this great benefit of Justification applyed unto us and apprehended by us This is done on our part by faith alone and that not considered as a vertue inherent in us working by love but only as an instrument or hand of the soule stretched forth to lay hold on the Lord our righteousnesse Rom. 5. 1. 10 10. Jer. 23. 6. So that faith justifieth onely Relatively in respect of the object which it fasteneth on to wit the righteousnesse of Christ by which
the confirmation thereof or a reason of the perswasion that they are forgiven What is the summe of this Petition That we may be justified and be at peace with God that God giving us a true knowledge and feeling of our sins would forgive us freely for his Sons sake and make us daily assured of the forgivenesse of our sins as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13. What is meant here by debts The comparison is drawne from debters which are not able to pay their creditors to whom all we are compared for that we have all sinned Therefore by debts we must understand sins as Saint Luke expoundeth the metaphor and that not in themselves as breaches of the Law of God for who would say that we owe and are to pay sin unto God but with respect to the punishment and satisfaction due to Gods justice for the offence of sin For our debt being properly obedience whereto we are bound under penalty of all the curses of the Law especially eternall death Rom. 8 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wherby the penalty became our debt and is daily increased in us all by sinning Luke 13. 4. Mat. 18. 24 c. Rom. 6. 23. What learne you from hence Here hence two things are implyed One a franke and humble confession that we have sinned both originally and actually Another that there is no power in us to make satisfaction for our sins What use is there of Confession Great for that we have naturally a senselesnesse of sin or else being convinced thereof we are ready to lessen it and make it light the contrary whereof appeareth in the children of God 1 John 1. 8 9. Psal. 32. 3 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19 20. Psal. 51. 3 4 5 6. Acts 22. 3 4 5. 1 Tim. 1. 13 15. How can a man confesse his sins being not knowne and without number Those that are knowne we must expresly confesse and the other that are unknowne and cannot be reckoned generally Psal. 19. 12. How appeareth it that we are not able to pay this debt Because by the Law as an obligation every one being bound to keep it wholly and continually Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once and in the least point maketh us debtors presently as having forfeited our obligation there is no man that can either avoid the breach of it or when he hath broken it make amends unto God for it considering that whatsoever he doth after the breach is both imperfectly done and if it were perfect yet it is due by the obligation of the Law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied The reward of it which is everlasting death both of body and soule Rom. 6. 23. the greatnesse and also number whereof is declared by the parable of ten thousand talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometime able to make some satisfaction especially if hee have day given him No and therefore we are compared to a child new borne red with bloud and not able to wash himselfe nor to help himself Ezek. 16. 4 5. And to captives close shut up in prison and fetters kept by a strong one Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion What is the meanes to free us from this debt By this petition Christ teacheth us that being pressed with the burden of our sin we should flee unto the mercy of God and to entreat him for the forgivenesse of our debt Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation that in Law it be not available against us In which respect the preaching of the Gospel is compared to the yeare of Iubile when no man might demand his debt of his Brother Luke 4. 19. How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the onely ransome for sin contrary to the Papists who confessing that originall sinne is taken away by Christ in Baptisme doe teach that we must make part of our satisfaction for our actuall sin and therefore some of them whip themselves as if their bloud might satisfie for sinne which is abominable to think What doe you then understand here by forgivenesse Such remission as may agree with Gods justice which will not endure him to be a loser wherefore it is forgivenesse of us by taking paiment of another Job 33. 24. even of our surety Iesus Christ in our behalfe 1 John 2. 2. What meane you by saying Vs and Ours We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him and to plead his paiment and satisfaction Psal. 130. 7 8. 51. 18. Doe we here pray for the sinnes of this day as before for the bread of this day Not onely for them but also for all that ever we have done at all times before to the end that we might be the further confirmed in the assurance of the remission of all our sins What is further to be considered in this Petition That as in the former by Bread more was understood so here under one part of our Iustification to wit the remission or not imputation of sins unto death by meanes of the satisfaction of Christs sufferings we doe also conceive the other part which is the imputation of his holinesse unto life eternall as implyed under the former and inseparably annexed thereto For as Christ hath taken away our sins by suffering so he hath also cloathed us with his righteousnesse by fulfilling of the Law for us Dan. 9. 24. 2 Cor. 5. 21. What doe we then aske of God in this Petition Six things viz. 1. Grace feelingly to know and frankly and tremblingly to confesse without excuse or extenuation the great debt of our sins Psal. 51. 3. and our utter inability to satisfie for the same or for the least part thereof Psal. 103. 3. 142. 2. 2. That God would bestow upon us Christ Iesus and for his sake remove out of his sight all our sins and the guilt and punishment due unto us for the same 3. The power of saving faith Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Iesus Christ unto our full Iustification Esa. 53. 5. 4. The Spirit of prayer that with griefe and sorrow for our sins wee may crave pardon for our
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned by the Papists are superfluous because some of them have no warrant at all out of the Word of God and God hath not promised a blessing upon the using of them others of them though they bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull washing of the blood and spirit of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth our entrance into the Covenant of Grace and our ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself being baptized by John Mat. 3. 13. and giving commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Why call you it the first Sacrament Because Christ gave order to his Apostles that after they have taught and men beleeve they should baptize them that so they might bee enrolled amongst those of the houshold of God and entered into the number of the Citizens Burgesses of the heavenly Jerusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee considered the proportion and union which is between those two parts which is as it were the very form and inward excellency of a Sacrament What are the outward signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale of the Covenant And it is monstrous presumption for Women or any other private persons who are not called to meddle with such high Mysteries nor can there bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall water unto the party to be baptized diving or dipping him into it or sprinkling him with it In the name of the Father the Son and of the holy Ghost Is the action of diving or dipping materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised with us in these cold Countries Some there are that stand strictly for the particular action of diving or dipping the baptized under water as the onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse a stretching the liberty of the Church further then either the Church would or the symbolicalnesse of the outward sign with the thing signified can safely admit it typifying our spirituall buriall and resurrection Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptized very warrantable especially in young children to whom further wetting may bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely washing and applying water to the body as a cleanser of the filth thereof Secondly then as in the other Sacrament a spoonfull of wine is as significant as a whole gallon so here a handfull of water is as significant as a whole river Thirdly the action of sprinkling beares fit resemblance with the inward grace as well as dipping and hath authority in the Scriptures read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ and the blood of sprinkling speaks better things then the blood of Abel Fourthly it is not unlikely that the Apostles baptized as well by sprinkling or powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body
Church to meet in the day for feare of persecution Wherefore herein the laudable custome of the Church of administring it in the Morning when our wits and capacities are best is to be followed In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme which may without any inconvenience be administred in the afternoone What is the fittest day for the Administration of this Sacrament The Lords day is the fitttest day for the administration of the Sacrament For although our Saviour Christ did administer it on another day for the reasons before declared yet he did not bid us so to doe But the Apostles example and religious practise herein is to be followed which did celebrate the Supper of the Lord on the Lords day So much of the time Now for the nature of this Sacrament how may it be knowne First by the matter and secondly by the forme of it What is the matter of the Supper of the Lord Partly outward as the elements of bread and wine partly inward as the body and bloud of Christ. For as many graines make but one loafe and many grapes but one cup of wine so I beleeve that those outward elements signifie Christ and him crucified with all the benefits of his death and passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament Because meaning to set forth our spirituall nourishment by them they are of all the meanes of our corporall nourishment the chiefest Psal. 104. Why did he not content himselfe with one of these only He tooke both that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent Wherefore it is no marvell that the Papists in the prohibiting of the cup doe answerably teach our salvation to be neither wholly in Christ nor assuredly What Argument doe you observe in the institution of the Sacrament against this Robbery The foreseeing Spirit of Christ knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup hath prepared a preservative against it speaking here more fully of the cup which he did not of the bread Drinke ye all of this Mat. 26. 27. What Bread used our Saviour Christ Ordinary bread such as was used at the common Table at that time it was indeed unleavened bread but it was so because no other was then lawfull at the feast of the Passeover Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament No they are not changed in nature but in use 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward elements of bread and wine and by a borrowed speech doe improperly belong to the body and bloud of Christ to note unto us the communion we have with our Saviour Christ of whom we are as verily partakers by a lively faith as of the bread and wine by eating and drinking them And thus we say that these elements are changed in use because being seperated from a common use they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus Luke 22. 19. 1 Cor. 10 3 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration so the Lords Supper a spirituall feeding and even as well the body and bloud of Christ is in Baptisme given us for cloathing as they are given in the Lords Supper for nourishment Therefore the bread and wine are not the true body and bloud of Christ but the signes and tokens of them as in Baptisme the water was onely a signe of Christs bloud not the bloud What further reason have you to overthrow the carnall presence of Christ in the Sacrament 1. If the bread were turned into Christ then there should bee two Christs one that giveth another that is given for our Saviour Christ gave the bread c. 2. If the bread be the very body of Christ there should then bee no signe of the thing signified and so no Sacrament Rom. 4. 11. Where their miserable shift that the whitenesse is the seale and signe is not worthy the answer 3. The wicked receiver might then eate and drinke Christs body and bloud as well as any true beleever Iohn 13. 2. 30. 4. The Minister cannot give the inward grace but the outward Element in the administration of the Sacrament Luke 3. 16. What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mysterie Because it is ordinary and usuall in the Scripture to give the name of the thing signed and signified to the signe as it is called the tree of life which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament Circumcision is called the Covenant Gen. 17 10. that is the token of Covenant verse 11. Or the Lambe or Kid the Passeover whereof it was a signe onely Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth taking away of sinnes whereof it is onely a seale So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God accustomably received he must needs here also tread in the same steps of a borrowed and figurative speech Howbeit it may seem that to have used a more proper speech would have been more meet for him being neare unto his death and more convenient for their understanding He did after his last Supper use as figurative speeches as this in the 14 15 16. of John and that without all danger of darknesse of speech there being often times more light in a borrowed then in a proper speech And a Trope of force must be yeelded when he saith that the cup is the new Testament It maketh further for the corporall presence that our Saviour Christ saith in his supper that his body was then broken and not that it should be broken after That is also usuall to the Scripture for further certainty to speak of things to come as of them that are present But there is nothing impossible unto God 1. The question is here not of the power but of the will of God what he will have done 2. God cannot doe those things in doing whereof he should contradict himselfe and therefore the Scripture feareth not without dis-honour to God to say that he cannot lye nor cannot deny himselfe Tit. 1. 2. 2 Tim. 2. 13. Why is the cup called the cup of the New Testament Because it is a seale of the promise of God touching our salvation in Christ which being in old time under the Law shadowed by the shedding of bloud of beasts is now after a new manner accomplished in
heaven yet he is not by and by to be admitted to all priviledges of the Church but to be suspended for a time till the fruits of repentance may better appear for if some in the law for a certain pollution in a lawfull duty of burying the dead were suspended from the Passeover Numb 9. 6. much more in the Gospell for such obstinacy How many sorts of suspensions then are there Two one going before excommunication and the other following the same towards them that are penitent both which were shadowed in the Leviticall law in the case of Leprosie For first in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time not only from the worship of God but also from all society of men and how much more may it be lawfull under the Gospell to execute the censure of suspension afâ—er two admonitions upon a known offence when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe and placed in his tent where he stayed for certaine dayes it being not lawfull for him to come into the Tabernacle So much of the medicinall censures what is the last censure of fearfull revenge The curse unto death called by S. Paul Anathama Marenatha 1 Cor. 16. 22. that is accursed untill the Lord come or everlastingly which is thought to have been executed upon Hymeneus and Alexander by Paul 1 Tim. 1. 20. and afterwards upon Iulian by the Church then Against whom is this censure to proceed This everlasting curse which is the most fearfull thunderclap of Gods judgement is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures and shewe thâ—ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them giving tokens even of that unpardonable sinne against the Holy Ghost Which fearfull sinne by how much the more difficult it is to be discerned and knowne by so much the more care is this heavie doome to be used by the Church Yet doubtlesse God doth sometimes give cleare tokens thereof in blâ—sphemous Apostates such as Iulian and others who malitiously oppose deride and persecute that truth of God which they have been enlightned in And where God doth set such marks upon them the Chuâ—ch of God may pronounce them to be such and carry it selfe towards them accordingly What are the outward enemies that oppose against the Church of Christ Some doe under the shew of friendship and some with profession of enmity Who are the open enemies Heathens Iewes Turks and all that make profession of prophanenesse by sitting down in the seat of scorners What enemies are they that make shew of friendship Such are al those that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ which are called Hereticks or that break the bond of charity whereby we are tyed in communion one to another which are tearmed Schismaticks or else adde tyranny to schisme and heresie as that great Antichrist head of the generall apostasie which the Scriptures forewarned by name Where are we forewarned of the Apostasie Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall away from Christ No it were impossible that a perfect head should be without a body Why is it then called generall Because the Gospell having been universally preached throughout the world from it both whole Nations did fall and the most part also even of those Nations that kept the profession of it howbeit still there remained a Church though there were no setled estate thereof Is it likely the Lord would barre so many Nations that lived under Antichrist and that so long from the means of salvation Why not and that most justly for if the whole world of the Gentiles were rejected when the Church was onely in Iury for some 1500 years and seeing of the Iewes ten Tribes were rejected and the remainder but a few were of the Church with great reason might the Lord reject those Nations and people for so many ages seeing they rejected Gods grace in falling away from the Gospell which the Lord most graciously revealed unto them rather then to their Fathers before them Is this apostasie necessarily laid upon the See of Rome Yes verily as by the description may evidently appear What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his body so Antichrist is the head of the Romish Church which is his body Who is that Antichrist He is one who under the colour of being for Christ and under title of his Vicegerent exalteth himselfe above and against Christ opposing himselfe against all his offices and ordinances both in Church and Common-wealth bearing authority in the Church of God ruling over that City with seven Hils which did bear rule over Nations and put our Lord to death a Man of sinne a Harlot a Mother of spirituall fornications to the Kings and people of the Nations a childe of perdition a destroyer establishing himselfe by lying miracles and false wonders all which marks together do agree with none but the Pope of Rome How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us First he describeth what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles the Man of sinne and Sonne of perdition declaring hereby not so much his own sinne and perdition which is exceeding great as of those that receive his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the mark of causing Israel to sin and he is so much more detestable then he by how much both his idolatry is more and hath drawn more Kingdomes after him then Ieroboam did Tribes In what respect is he called the man of sin In that he causeth man to sinne and this the Pope doth in a high degree justifying sinne not by oversight but by Lawes advisedly made not onely commanding some sinnes which we are by our corrupt nature prone unto as spirituall fornication but also to the great profanation of the holy name and profession of Christ permitting and teaching for lawfull such as even our corrupt nature not wholly subverted through erronious custome of sin abhorreth as incestuous marriages and breaking of faith and league equivocating and the like which profane men by the very light of nature doe detest In what sense is he called the child of perdition Not as the unthrift mentioned in the Gospel neither as Judas who is passively called the Son of perdition but actively as it is other where expounded where he is called the destroyer Rev.
and night And thus for our main and principall debt of Obedience hath our Mediatour given satisfaction unto the Justice of his Father with good measure pressed down shaken together and running over But beside this we were lyable unto another debt which wee have incurred by our default and drawne upon our selves by way of forfeiture and nomine poenae For as Obedience is a due debt and Gods servants in regard thereof are truly debters so likewise is sinne a debt and sinners debters in regard of the penalty due for the default And as the payment of the debt which commeth nomine poenae dischargeth not the tenant afterwards from paying his yearly rent which of it self would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh payment for the one by his Active so must he make amends for the other by his Passive obedience he must first suffer and then enter into his glory For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect that is a perfect accomplisher of the worke which he had undertaken through sufferings The Godhead is of that infinite perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have been satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence Forasmuch then as the children were partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Such and so great was the love of God the Father toward us he spared not his own Sonne but delivered him up for us all and so transcendent was the love of the Son of God toward the sons of men that he desired not to be spared but rather then they should lie under the power of death was of himself most willing to suffer death for them which seeing in that infinite nature which by eternall generation hee received from his Father he could not doe he resolved in the appointed time to take unto himselfe a Mother and out of her substance to have a body framed unto himself wherein he might become obedient unto death even the death of the crosse for our redemption And therefore when hee commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the Apostle wee are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediatour should be Man but he that had no more in him then a Man could never be able to goe through with so great a work For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soul it could be no sufficient ransome for those innumerable multitudes that were to be redeemed to God out of every kindred and tongue and people and nation Neither could any Man or Angel be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once bee laid upon him Yea the very powers of Christ himself upon whom the spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht pattern of all fortitude stood sore amazed and with strong crying and tears prayed that if it were possible the houre might passe from him This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not onely bring the coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must add thereunto those everlasting burnings also even the flames of his most glorious Deity and therefore through the eternall Spirit must he offer himself without spot unto God that hereby he might obtain for us an eternall redemption The bloud whereby the Church is purchased must bee Gods own bloud and to that end must the Lord of glory be crucified the Prince and author of life be killed he whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods own fellow be thus smitten according to that vvhich God himselfe foretold by his Prophet Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israel we read did so value the life of David their King that they counted him to be worth tenne thousand of themselves how shall we then value of Davids Lord who is the blessed and onely Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature is over all God blessed for ever and for such a Person to have suffered but one houre was more then if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankind yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained always in that prison from whence there is no comming out before the payment of the uttermost farthing is to lie always under execution and to quit the plea of that full payment of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be delivered to death for our offences so he must be raised again for our justification Yea our Saviour himself knowing full well what he was to undergoe for our sakes told us before-hand that the Comforter whom hee would send unto us should convince the world that is fully satisfie the consciences of the sons of men