advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath
the other What an honourable service this is in comparison of the other and the great difference in the issue and end Rom. 6.23 The wages of sin and so of Satan is death eternal death but the gift of God to wit to his servants is eternal life through Jesus Christ our Lord. Vse 3. For Exhortation 1. To exhort Ministers that they would ply their business seeing all the Unregenerate are the slaves of the Divel O what Minister is there but hath most of his people unregenerate 2. To exhort Masters of Families to bring their children of understanding and likewise Servants to the Publike Means that so they may be vindicated from Satan 3. To exhort all the Unregenerate in the use of all good means to labour the new birth O the great Liberty the Regenerate have in this world besides the heavenly Reward in the world to come But the woful bondage of the Unregenerate and the woful payment that attends them in this world and in the world to come besides their living in the continual breach of that Vow which they made in Baptism they then vowing to serve the Lord and not the Divel MEMBER V. And guilty of eternal Damnation Doct. EVery one in the estate of corrupt nature is not only the slave of Satan but likewise subject to eternal Damnation Now in the handling of this Doctrine I observe the method following 1. To acquaint you in some measure what Damnation is 2. To prove the point by Scripture and Reasons 3. To answer some Objections 4. To make Appplication 1. To acquaint you in some measure what Damnation is I say in some measure because it cannot be expressed to the full nor conceived in its largest extent the wrath of God doth so appear in the same Damnation contains in it these Particulars 1. It is a separation from Gods comfortable presence Matth. 7.23 Depart from me ye that work iniquity Thus our Saviour tells us he will say unto all the Reprobates at the day of Judgment Depart from me And the Apostle Paul speaking of the Reprobate at the day of Judgement 2 Thess 1.9 Who shall be punished with everlasting destruction from the presence of the Lord. Now as touching the wofulness of this separation do but ask the godly man or woman the Lord being at any time absent from them in their apprehensions It is to be observed of Eli and his daughter in Law the perplexity they were in and amazement they were put unto when news was brought that the Ark was taken which was was but a sign of Gods presence 1 Sam. 4.17 and so to the end of the Chapter And what a cross was it to Absolom when he might not see Davids face 2 Sam. 14.32 and David but a man The misery of this separation is not to be conceived And one thing that shall aggravate this part of the Reprobates misery they shall see others enjoy what they have lost Luke 13.28 There shall be weeping and gnashing of teeth saith our Saviour to the Jewes when ye shall see Abraham and Isaac and Jacob in the kingdom of God and you your selves thrust out This is the first Particular of Damnation to wit a separation from Gods comfortable presence The second Particular Damnation compriseth is Society with the Divel and his Angels This is the Sentence which our Saviour will pronounce upon the Reprobate at the day of Judgment Matth. 25.41 Go ye cursed into everlasting fire prepared for the Divel and his Angels In this world the wicked love not to converse with God in his Ordinances to associate themselves with the Saints and people of God and therefore in the world to come they shall have lamentable companions to wit the Divel and his Angels David complains of wicked and contentious neighbours Psal 120.5 c. Wo is me that I sojourn in Mesech that I dwell in the Tents of Kedar my soul hath long dwelt with him that hateth peace But what cause will the wicked have this way in hell O how will our hair start up if we think we see a Divel nay do but speak of a Divel and men and women bless themselves We read of some of the Heathen being Exiles they could not look back on their own Countrys without grief and tears but what will the wicked do in Hell being banished from God and Heaven and restrained to such company as the Divel and his Angels This is the second Particular of Damnation to wit society and fellowship with the Divel and his Angels The third Particular which Damnation compriseth or contains is intollerable and unconceivable torment both of soul and body O how shall the soul be tormented This our Saviour sets forth by a worm Mark 9.44 speaking of the Damned in hell Where their worm dyeth not A worm lying gnawing at the heart we know is great pain and shall the body be free from punishment in hell Nay the punishment that shall be inflicted upon it our Saviour sets forth by fire Mark 9.44 And the fire is not quenched and fire which is the most scalding and vehement Fire and brimstone as it is Rev. 21.8 Now who can abide to touch the fire so much as with his finger The fourth Particular Damnation compriseth is the universality of the torment It shall extend to every faculty of soul and member of body The Understanding shall discern Gods infinite wrath The Memory shall be fresh to call the sin that is past and the aggravations of it a hell shall be in the Conscience And all these implyed in the Worm fore-mentioned And so likewise in hell every member of the body shall be tormented as may be observed of the Rich man in hell mentioned Luke 16.24 And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water to cool my tongue for I am tormented in this flame as though hee should say every member of my body being tormented but especially my tongue The fifth Particular or aggravation of Damnation is Eternity This separation from Gods comfortable presence must be perpetual This Society with the Divel and his Angels must be for ever This intollerable and unconceivable torment of soul and body must be eternal Every faculty of soul and member of body must be tormented and that for evermore It is as if a man were pressing to death and could wish that more weight might be laid upon him but cannot have his desire If those that go to hell were but to continue there as many thousand yeers as there are sands on the sea shoare or Stars in the Firmament there were some hope and comfort but alas when never so many yeers are expired the torments of the Damned are as fresh to begin again as though they had never been Their worm never dieth and their fire never goeth out Mark 9.44 And Matth. 25.46 These saith our Saviour speaking of the Reprobate shall go into everlasting punishment Thus
one Person and another Person two Natures and but one Person the second Person in Trinity assuming an humane Nature and both Natures making one Christ and Mediator Quest 4. How the two Natures in Christ remain distinguished Answ We must know that although the two natures in Christ be so really united as that they can never be separated asunder yet are they not confounded but remaine distinguished 1. In themselves 2. In their Properties 3 In their Actions 1. In Themselves As the Godhead of Christ remaines the Godhead and is not the manhood although the Son of God be also very man and so the manhood of Christ remains the manhood and is not the Godhead although the man Christ be also God 2. They remain distinguished in their Properties as the Godhead of Christ remains Incomprehensible and Infinite as it hath alwaies been and the manhood remains comprehensible and finite notwithstanding the uniting of it to the second Person in Trinity The Godhead becomes not finite by this Union nor the manhood Infinite 3. They remaine distinguished in their Actions as John chap. 10. ver 18. I have power to lay downe my life saith our Saviour and power to take it againe The laying down of his life was an action of his Man-hood the taking it again an action of his God-head Thus we see the two natures in Christ with their properties and actions distinguished and yet in regard of the union of the two natures we must take notice of the things following 1. That in Scriputre that is sometimes ascribed to whole Christ which is but proper to one of his natures 1 Cor. 15.3 Sometimes that ascribed to one of his natures which agreeth to whole Christ 1 Tim. 2.5 Sometimes that ascribed to one nature which is proper to the other Acts 20.28 and this Divines call the communication of properties 2. That notwithstanding the two natures in Christ remain distinguished as aforesaid yet they both concur in the work of Redemption 3. That by this union the humane nature is unspeakably and extraordinarily exalted to wit above all creatures even the Angels themselves and together with the God-head of Christ to be adored and worshiped Now we come to the fifth Question Quest 5. Why was it necessary the Redeemer of Mankind should be man Why was it necessary he should be God Why was it necessary he should be both God and man Answ It was necessary he should be man 1. That he might have something to offer for sin Heb. 8.3.2 That he might work perfect righteousness in our nature Matth. 3.15.3 That in our nature he might alwayes appear in Gods sight for us Heb. 9.24.4 That in our nature he might feel our infirmities and so by experience learn commiseration Heb. 2.17 18. 2. Why was it necessary the Redeemer of Mankind should be God Answ 1. That he might be able to sustain and undergo the infinite wrath of God due to our sins 2. That he might give merit to the doing and suffering of his Man-hood for no meer creature can merit of God 3. That he might give his Spirit to the Elect to sanctifie them the Spirit being God none but God could give him 4. That he might raise up himself from the dead and likewise all his Members at the last and great day 3. Why was it necessary that the Redeemer of Mankind should be both God and man Answ That he might be a fit and competent Mediator between God and man Vse 1. For the great comfort and consolation of all penitent and dejected sinners What the Son of God become our kinsman Emmanuel God with us a Redeemer of our own flesh What we that were estranged from God that had gone a Whoring from him by our sins he now to seek unto us by his Son to send his own Son to intreat us to be reconciled unto him surely this is an evident demonstration that the Lord intendeth good to the sons and daughters of men that he would not the death of the poor penitent sinner Never were the Attributes of God so illustrated as when the Son of God did assume our nature and as his other Attributes so especially his Mercy Do but see what the Angel saith unto the Shepherds Luke 2.13.11 Fear not for bâ—hold I bring you good tydings of great joy which shall be to all people For unto you is born this day iâ— the City of David a Saviour which is Christ the Lord. Nay a multitude of Angels 13 and 14 verses And suddenly there was with the Angel a multitude of the heavenly Host praysing God and saying Glory to God in the highest and on earth peace good will towards men O therefore let the poor penitent sinner break forth with joy saying or singing with old Zachary Luke 1.68 69. Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David O how narrow was the Church of God before the incarnation of the Son of God pin'd up within the Nation of the Jewes But now how hath she enlarged her borders Is he the Saviour of the Jewes onely and not of the Gentiles also How obscure the service of God before how clear now The Substance is come the types and shadowes are gone How costly and painful the service of God before but now how easie and light Vse 2. To exhort us and that divers wayes 1. To believe Gods promises that the Son of God should come into the world assume our nature was a blessing long promised as Gen. 3.15 He shall bruise thy head to wit God-man the Son of God assuming mans nature should bruise the Serpents head overcome Satan in the behalf of all the Elect. Now although there were divers thousand years betwixt the Promise and the performance why yet at length it was fulfilled as Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman The Scriptures contain many precious Promises running upon the people of God the Lord will perform them all so his people will but rest on him by faith and by a lively hope wait their accomplishment 2. To exhort us seeing the Son of God did so abase himself as to take upon him our nature that we should learn humility of him we must not be highly conceited of our selves as to think we have had faith and good hearts to God ever since we were born as divers imagine but we must labour to see and feel our great misery in the first Adam being thoroughly convinced that there is not a good thought nor the least dram of saving faith in any man until he be Regenerate 3. To exhort us that we would meet the Son of God Is he come in our nature and will we not give him the meeting Is he become bone of our bone and flesh of our flesh and will not we labour to become bone of his bone and flesh
of his flesh As he is one with our nature by Personal Vnion so to be one with him by Mystical Vnion To this purpose let us endeavor to acquaint our selves with his Birth his Life and Death with his Natures his Offices his Benefits what he was what he did what he suffered for Mankind so manifesting that we are acquainted with him united unto him by a holy life and conconversation one special end why he assumed our nature and came into the world as we may see Luke 1.75 and Titus 2.11 and so to the fifteenth verse Thus farre touching the second Member of the third Principle Now we come to the third Member of the third Principle MEMBER III. By his death upon the Cross JEsus Christ the Eternal Son of God being made man by his death upon the Cross Take it in the form of a Doctrine after this manner Doct. Jesus Christ the Eternal Son of God being made man was Crucified to death The Scripture is abundant in proof this way as Mat. 27.35 44 50. Mark 15.24 25 27 37. Luke 23.33 46. John 19.15 16 17 18 and 30 verses This is that which the Apostle Peter doth charge upon the consciences of the Jewes Acts 2.22 23 and 36 verses Chap. 3.13 14 15 verses And so Chap. 4.10 Chap. 5.30 And so Stephen Acts 7.51 52. That we may the better conceive of this weighty point to wit Christs Passive obedience it shall be necessary to answer the questions following 1. Whether Christ suffered in both his Natures yea or no 2. What he suffered or the Passion it self 3. When his sufferings began and when they ended 4. The Causes of his passion 5. To what end he suffered Quest 1. Whether Christ suffered in both his Natures or no Answ There is no question but he suffered in the Humane nature both soul and body but the Divine nature is impassible cannot suffer and yet in a manner may be said to suffer not onely because the Person that was both God and man did suffer but also because the whole time of Christs humiliation the Majesty and glory of his Divine nature was somewhat laid down and hidden and so we understand the Apostle Phil. 2.7 Who made himself of no reputation speaking of Christ or as it is in the Original Who emptyed himself it being spoken in regard of his Divine nature the Majesty and glory of it being much hidden and obscured all the time he had upon him the form of a servant Quest 2. What Christ suffered or the Passion it self Answ The sufferings of Christ can never be expressed to the full so deeply did he drink off his Fathers wrath for our sins This the Evangelical Prophet denotes before hand Isaiah 52.14 and 53.3 Now his sufferings may be divided into the sufferings of his life and the sufferings of his death or near his death 1. Touching the sufferings of his life which were manifold As 1. He no sooner being conceived as man but suspected to be illegitimate or unlawfully begotten Mat. 1.19 and 20 verses 2. Being born in a Stable and laid in a Manger Luke 2.7 3. The pain of his Circumcision Luke 2.21 4. His flight into Aegypt Mat. 2.13 5. His being tempted of the Divel forty dayes and forty nights together in the Wilderness a place of great terror and in that time the Divel carrying up and down his body at his pleasure sometimes to a Pinacle of the Temple and sometimes to the top of an high Mountain Mat. 4.1 6. His Poverty he having not where to lay his head Luke 9.58 7. His going about from place to place with hunger thirst and weariness to Preach and work Miracles 8. The manifold contumelies and reproaches that were cast upon him by those that did oppose his Doctrine and Miracles as that he was a Deceiver was Mad had a Divel c. Thus we have given you a taste of the first sort of Christs sufferings to wit the sufferings of his life Now 2. We come to lay forth briefly the sufferings of his death or near his death and how grievous and dolorous his sufferings were in and about his death may appear 1. By his testifying and complaining how heavy he was even unto death Mat. 26.38 2. By the great drops or clods of water and blood which fell from his face Luke 22.44 3. By his sundry cryes to his Father that if it were possible the cup of death might pass from him 4. By those unworthy things he suffered at the hands of sinners as being betrayed by one of his own Disciples then taken as a Theef with swords and staves bound and carryed away and brought as a Malefactor before the Magistrate before whom although he was cleared yet must he be scourged stript of his own apparel clothed with scornful Kingly Robes a Crown of thorns put upon his head and a Reed put into his hand instead of a Scepter and so was he led away as a sheep to the slaughter and between two Theeves as the chief of all sinners crucified his joynts stretched and racked his hands and feet digged with nails his side pierced with a Spear and instead of drink he had Vineger tempered with Gall reached unto him the High Priests scoffed the Passengers wagged their heads the Soldiers mocked him nay one of the Theevs upon the Cross could with his last breath blaspheme him so many reproaches and contempts were done unto him as no Chronicle can remember the like ever done to any Malefactor 5. He was as one oppressed and forsaken of God which made him cry out My God my God why hast thou forsaken me he not onely suffering the first death but the pangs of the second death Thus we see a little what Christ suffered in his life and in his death Quest 3. Is When the sufferings of Christ began and when they ended Answ They began at his Birth or before as we have heard he no sooner being conceived but suspected to be illegitimate and continued until the giving up of the ghost then and not until then were his dolours and torments ended as himself witnesseth John 19.30 When Jesus had received the Vineger he said it is finished and he bowed his head and gave up the ghost which must he understood of his dolours and torments but not of his Humiliation which continued so long as he was captivated of death even unto his Resurrection Quest 4. What were the causes of his Passion Answ The principal causes of his Passion were 1. Gods Decree for the manifestation of his Justice and Mercy Acts 2.23 Him being delivered by the determinate Counsel and fore-knowledge of God speaking unto the Jewes of Christ ye have taken and by wicked hands have crucified and slain 2. The great love of God the Father unto his Elect John 3. â—6 God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life And Romans 5.8 God commendeth his love
towards us in that while we were yet sinners Christ dyed for us And so 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 3. The great love that was in Christ himself unto the Elect Gal. 2.20 I live by the faith of the Son of God saith the Apostle Paul who loved me and gave himself for me And Eph. 5.2 Walk in love as Christ also hath loved us and given himself for us And so verse 25. Husbands love your wives even as Christ also loved the Church and gave himself for it The instrumental Causes were Satan Judas the High Priests the Jewes in general Pilate and the Roman Souldiers But these Instruments neither to be commended nor excused in this business they having their own wicked and malicious ends Quest 5 Now we come to the fifth question To what end Christ suffered Answ The principal and next to Gods glory was to merit for the Elect remission of sins and freedome from punishment Coll. 1.14 In whom we have redemption through his blood even the forgiveness of sins And Gal. 3.13 Christ hath redeemed us from the Curse of the Law We must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publick person he being our Pledge and Surety as he is called Heb. 7.22 And whatsoever he suffered he suffered for us as Rom. 4.25 Who was delivered for our offences that is to say to death And 1 Cor. 15.3 Christ dyed for our sinnes And 1 Pet. 2.24 very comfortably Who his own self bare our sins in his own body on the tree And hence it is that he is said to be made sin for us 2 Cor. 5.21 and a Curse for us Galatians 3.13 Here take we notice of the difference between the sufferings of Christ and the sufferings of Martyrs 1. Christs sufferings were an acursed punishment The sufferings of Martyrs are onely Chastisements or Tryals 2. Christs sufferings were Meritorious so are not the sufferings of Martyrs but a duty and debt There be other ends of Christs Passive obedience as the mortifying of sin in the Elect Rom. 6.6 Knowing this that our old man is Crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne And the giving of them an example of suffering patiently 1 Peter 2.21 Christ suffered for us leaving us an example that we should follow his steps Thus we have the five Questions answered Now we come to the Uses Vse 1. To inform us and that divers wayes 1. To let us see into the fierceness of Gods Wrath and wonderful Justice against sinne when nothing could expiate it but the death of his Sonne when nothing could satisfie for it but the blood of the Lord Jesus what think we then of those that make nothing of sinne do not account it to be of an horrible and accursed nature 2. See we here the great love of God the Father that rather then we should perish everlastingly his Sonne must undertake for us he must satisfie for us become sinne become a Curse for us dye the accursed death of the Cross for our sakes John 3.16 God so loved the world it cannot be expressed how much that he gave his onely begotten Sonne to dye for us In this God commendeth his love unto us as the Apostle Paul Romans 8. And in this he manifested his love unto us as the Apostle John saith 1 John 4.9 10. Herein is love indeed a miracle of love that God the Father should so love his enemies as to give his onely Sonne to dye for them Very moving is that phrase of the Apostle Paul Rom. 8.32 He that spared not his own Sonne but delivered him up for us all as though he had loved us better then his own Son As the Lord saith of Abraham Gen. 22.12 when at his command he was ready to offer up his only son Isaac Now I know that thou fearest God seeing thou hast not withheld thy sonne thy onely sonne from me So may we say of God that we know that he loved us because he hath not withheld his Son his onely Son from us but hath given him to that accursed death for our sakes 3. See we here the great love of Christ himself unto his Church that rather then she should perish he would give himself to death even the accursed death of the Cross as Gal. 1.4 Who gave himself for our sinnes which phrase intimates unto us how willingly he laid down his life for our sake Now indeed had not his death been voluntary it could not have been satisfactory But that he laid down his life willingly for us is evident by many circumstances about his death as when Peter counselled him to spare himself see what he got for his labour Matthew 16.23 Get thee behind me Satan saith Christ unto him And when Judas was ready to betray him see what our Saviour saith unto him John 13.27 That thou dost do quickly And when Judas was gone out to get company to apprehend him he went to the place he had wont to be in so as Judas might readily find him nay he met them in the mid-way that came to take him and tells them he was the Party they sought for and when they fell to the ground upon his saying I am he he would not escape from them All these particulars you may observe in the eighteenth Chapter of John Verse first c. He could have been rescued by the Angels Matth. 26.53 but would not and when by his Adversaries he was provoked to have come down from the Cross Matthew 27.42 and could have done so he would not All these circumstances let us see how willingly he laid downe his life for our sakes according to that he saith Joh. 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it down and I have power to take it again And doth not this much commend the love of Christ to us he so willingly laying down his life for us No marvel the Apostle Paul Ephes 3.19 cals this love of his a love passing knowledg Vse 2. For the great comfort and consolation of all true beleevers and that on severall cases 1. Doth their present infirmities or their ancient grievous sins stare them in the face Doth at any time the weight and butden of sin with the wrath of God due for the same oppresse them let them weigh and perpend the price of their redemption the great ransome was given for them to wit the precious blood of the Son of God as 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold but with the precious bloud of Christ A ransome invaluable and
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
blind and naked Revel 3.17 The second signe is a dear love to God John 4.9 We love him because he first loved us that is because in Christ we first apprehend his love unto us when a man apprehends Gods love unto him in the Lord Jesus how he gave the Lord Jesus unto him to free him from misery and to make him eternally happy then he cannot but love the Lord again A man may receive all outward gifts from God and never love him but a man cannot receive this gift from God to wit be assured that God hath given him Christ and pardon of sinnes and eternall life in and through him but he must needs dearly love the Lord and study how to honour him and shew himself thankful unto him The third signe the apostle Paul laies us down Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Sinne doth not raigne as king in those that are united to Christ that they should obey it in the lusts thereof no their very sinful passions affections and desires are a great trouble and grief unto them as we may observe in the Apostle Pauls complaint Romans 7.24 Oh wretched man that I am who shall deliver me from the body of this death The fourth Signe 2 Corinth 5.17 If any man be in Christ he is a new creature Such as are united to Christ have a change wrought in them by the Spirit of God a change in their minds affections and conversations and hence are described Heb. 5.9 to be such as obey God The fifth Signe A special love to Christs members as they are his members 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him and the 3d chapter the 14th verse We know that we have pussed from death to life because we love the brethren 6 The last sign we now commend unto you A hearty rejoycing to see the word of God prosper and prevaile Acts 11.18 When they heard these things to wit the believing Jewes they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life And Acts 15.3 And being brought on their way to wit Paul and Barnabas they passed through Phenice and Samaria declaring the canversion of the Gentiles and they caused great joy unto all the brethren As the people of God are to pray that the word of God may have free course and be glorified 2 Thess 3.1 that is may prevaile and prosper in that that God sent it for so they cannot but rejoice when they see the fruit of their prayers this way Vse 2. To awaken the presumptuous sinner dreaming of an absolute universal Redemption Ask such how they can go on in their sins and have any peace They answer They hope well because Christ died for all But did Christ intend that his death should be effectual to all There is no question but Christs obedience Passive and Active was of infinite merit but can any apply this merit but the penitent And do not those that truly apply it labour more and more to forsake their sins even those which they have formerly taken great delight in Do we think that Christ came into the world to be a Baud to our sins nay certainly he came into the world as to satisfie for sin so to slay sin As there is a world of the Elect so there is a world of the Reprobate and of whether company are they that go on in their sins and the truth of it is the peace such have is a false peace as Isai 48.22 There is no peace saith the Lord unto the wicked no true peace and notwithstanding the peace they have now the time will come when their consciences shall roar and fly in their faces and when they shall find that their fruitlesse faith was but presumption and that true of the world which the Apostle saith of Israel Romans 9.27 Though the number of the children of Israel be as the sand of the see a remnant shall be saved and but a remnant Vse 3. For the support and comfort of all truly penitent such as see the great number and hainousnesse of their sins and the infinite wrath of God ready to seize upon them for the same let such contemplate the sufficiency of the satisfaction and remedy how the Lord Jesus hath accomplished all things needful for their salvation Do but see John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life See thou art not excepted excluded if thou dost believe suppose thy sins be never so many so grievous Isai 45.23 Rom. 3.22 23 Nay see Christs loving invitation to such as thou art Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised Nay is it not the Lords command in plain termes that thou believe in his Son John 3.23 This is his Commandment that we should believe in the name of his Son Jesus Christ Take heed thou dost not to all thy former sins add disobedience to this command for surely rebellion in this kind will exceed all thy other sins as 1 John 5.10 11. He that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son And Joh. 16.7 8 9. If I go not away the Comforter will not come unto you but if I depart I will send him unto you and when he is come he will reprove the world of sin Of sin because they believe not on me And further John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him See Rom. 5.7 8. Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for us And Rom. 8.32 He spared not his own Son but delivered him up for us all or gave him for us all And will not we accept of this gift no more required of thee then to accept of this gift and wilt thou not Behold now is the accepted time now is the day of salvation 2 Cor. 6.2 And so far now by occasion of the third Principle PRINC IV. Quest But how maiest thou be made partaker of Christ and his benefits Answ A man of a contrite and humble spirit by faith alone apprehending and applying Christ with
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be
been to exhort every one of us much to think and often to meditate and that seriously upon our own death which as you may perceive will not be a little advantageous in our Christian course 2. The second part or branch of this Use is to exhort us every one of us seeing death is unavoidable cannot be avoided that we would labour to prepare and fit our selves for death But before we come to hold forth the means we will propound some Motives Motive 1. Now the first Motive we have in the Doctrine it felf death is unavoidable Motive 2. This is the main errand of our life God did not send us into this world to sin and â—o glut our selves with the creature but to bring him some honour and then to dye The Factor is not imployed to take his pleasure abroad but to negotiate for his Master and then to return home Motive 3. Death is but once and that stands in need to be well done which can be but once done Heb. 9.27 once and no more An Hour-glass when it is run out may be turn'd again but in this case it is otherwise Motive 4. When death hath done with thee then God will begin with thee Thou must once dye and after this come to judgement Heb. 9.27 Then no more praying no more fasting no more any Prophet to come unto thee in the Name of the Lord thou shalt not lye a few years in flames of wrath and then get leave to come out that thou mayest amend thy life Oh no! if once there for ever there Motive 5. Lastly consider with thy self it will be as much as thou canst do to do the work of death therefore prepare and get all thy other work done before Then haply thy friends about thee loath to part with thee and thou with them will disquiet thee extremity of pain will be upon thee and perplex thee Satan busie with thee thy conscience active and stirring It is no little no easie work to do the work of death Thus much for the Motives Now to come to the Means whereby to prepare and fit our selves for death Means 1. We must make sure to repent of all our known sins that is call them to mind unfainedly bewail them heartily confess them earhestly crave pardon of them purposing by Gods help to forsake them all Such as dye impenitently dye in their sins and that is a woful and a lamentable dying as our Saviour tels the Jewes John 8.21 24. Means 2. We must make sure of Christ that Christ is ours that we are clothed with his Righteousness 1 Cor. 15.56 57. If thou hast got Christ into thine armes by faith thou may'st boldly look death in the face Rom. 8.36 37. Phil 1.21 Having a good Christ thou may'st be confident of a good death Luke 2.28 c. Means 3. If we would be sitted and prepared for death we must make sure to have renewed natures such being onely fitted for the Bridegrooms coming as have Oyl in their Lamps An outward prosession will not serve the turn unless we have that we make profession of See Revel 20.6 and Revel 22.17 The Spirit and the Bride say Come If a man have got the Spirit the sanctifying graces of Gods Spirit into his soul to beautifie it as the Bride is with her Ornaments why then he may say to Death Come and to Christ Come Lord Jesus come quickly Means 4. That we may be prepared for death we must learn to bear and that willingly and patiently the crosses and troubles wherewith the Lord is pleased daily to exercise us see Matth. 10.37 38. Luke 9.23 And so the Apostle saith of himself 1 Cor. 15.31 that he did dye daily his meaning is that by his patient and willing bearing of those daily crosses he was subject unto he learned every day to dye So think with thy self If I cannot endure a little how shall I endure more If I cannot endure a light cross a small affliction how shall I bear the pangs of death when they come As Agamemnon first overcame the Lacedaemonians by wrastling and then by fighting And Bilney the Martyr first burned his finger in the Candle that after he might the better endure the burning of his whole body at the stake Means 5. We must labour for heavenly-mindedness sit loose to the creature have in us a holy indifferency concerning all things sublunary That which the Apostle saith of the love of money 1 Tim. 6.10 that it is The root of all evil and the cause why many are even pierced thorow with many sorrowes the truth whereof is never more seen then on their death-beds may be likewise said of the love of any other worldly thing the over-love which is the Apostles meaning in the place cited and therefore the counsel is good Psalm 62.10 Matthew 6.19 and 1 Cor. 7.29 c. Means 6. If we would be preprared and fitted for death we must walk sincerely Prov. 10.9 2 Kings 20.3 Means 7. If we would be prepared for death we must walk fruitfully Eccles 9.10 Galatians 6.10 1 Timothy 6.17 c. Luke 16.9 Means 8. Lastly such as have Families and outward estates that they may be the better â—â—â— pared for death should set them in order Isaih 38.1 And although I mention this the last to do this before sickness in time of health will be great wisdome By doing this they will not dye more quickly but more quietâ—y And thus now we have done with the second branch of this Use 3. The third branch of this Use is to exhort so many as are in some good measure prepared for death although the Doctrine contain a most certain truth yet not to be dâ—smayed nor too much discouraged and this upon the grounds following 1. Because it must be but once done Heb. 9.27 Let me dye saith Seneca a heathen man and what hurt comes by that I can be bound no more I can be sick no more I can dye no more 2. Because death is a conquered enemy Christ overcame this enemy and not onely for himself but for all his Isaiah 25 8. Hos 13.14 1 Cor. 15.57 3. Because this battel being fought we shall be freed from that which hath troubled us all our life long to wit sin Death is the Funeral of our vices and the Resurrection of our graces Death was the daughter of sin and in death shall that be fulfilled The daughter shall destroy the Mother 4. Because then they shall be freed from all their toyl and labours It is a difficult thing to pray the execution of the particular calling not easie but see Revelations 14.13 5. Because then immediately after this battel fought they go to God ever to be with him and to have a Crown of glory put upon their heads by him 1 Thess 4.17 2 Tim. 4 8. 6. And lastly because divers of Gods people heretofore were so far from fearing of death as that they desired it Gen. 49.18 Luke 2.28 c. Rom. 7.24
thundring and powerful Ministry Vse 2. A call to repentance unto all such as are in the estate of nature as ignorant persons Swearers Cursers Profaners of the Sabbath Whoremasters Drunkards Oppressors Usurers Greedy Earth-worms Contemners of the Gospel Despisers of Gods Ministers who all proclaim themselves to be in the estate of nature O that such would consider the woful case they are in To be under the Curse as the unregenerate person is is no little misery To be subject to all outward calamities in this life nay to have many Spiritual plagues upon them as blindness of mind hardness of heart and many times terrors of conscience even the flashes of hell fire in their consciences and when by temporal death the soul goeth out of the body the wrath of God to press it down to the pit of hell and there to be in unspeakable nay unconceivable torment until the day of Judgment and then when the soul and body shall be again conjoined to appear and stand before 1. Such a Judge as cannot be deceived through ignorance 2. Such a Judge as cannot be forestalled by favour 3. Such a Judg as cannot be overswayed with power 4. Such a Judg as cannot be moved with pity for then the time of pity is past to such 5. Such a Judge as cannot be corrupted with gifts Lastly Such a Judg as cannot be overcome with Arguments and so the Sentence to be passed upon them Mat. 25.41 Go ye Cursed into everlasting fire prepared for the Divel and his Angels And then to be for ever separated from Gods comfortable presence to be for ever restrained and enforced to the society of the Divel and his Angels both soul and body to be in unspeakable and unconceivable torment and that for ever every faculty of soul and member of body to be in this torment and that for evermore O consider this ye that forget God lest he tear you in pieces and there be none to deliver Psal 50.22 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men saith the Apostle So we perswade you to see and to be sensible of your condition that in the use of all good means you would labour to get out of your present estate as it is Ephes 5.14 Awake thou that sleepest and stand up from the dead and Christ shall give thee light Take heed of fore-slowing the time If death seize upon thee before thy Repentance and Regeneration ah wo be unto thee that ever thou wast born And know thou hast no lease of thy life remember that secure fool Luke 12.20 Thou fool this night shall thy soul be required of thee This day hear Gods voice and do not harden thy heart for to morrow thou art uncertain of it Thus far touching mans misery by nature We proceed to the third Principle PRINC III. Quest What means is there for thee to escape this damnable estate Answ Jesus Christ the eternal Son of God being made man by his death upon the Crosse and by his Righteousnesse hath perfectly alone by himselfe accomplished all things that are needful for the salvation of mankind MEMB 1. Jesus Christ the eternal Son of God HErein we have the Redeemer of mankind described by three of his Titles 1. Jesus 2. Christ 3. The Son of God this last illustrated by this Epithete eternal The eternal Son of God Of these three Titles in order and first of the Title Jesus This Title is a Title of benefits it signifying an Author of safety our Saviour as we may observe the Angel to interpret speaking to Joseph Matth. 1.21 Thov shalt call his name Jesus for he shall save his people from their sins Obj. But may some men say There was others called by this name besides the Redeemer of mankind Ans It is true but take notice of the difference betwixt him and them 1. They had his name imposed on them by the will of men but he had his name given him by an Angel from God 2. They were but typical Saviours he the Saviour indeed 3. They were but temporal and outward Saviours he a Spiritual Saviour 4. They were but Instrumental Saviours he the Author of all good things Temporal Spiritual and Eternal Obj. But the Father and the Holy Ghost are Saviours also Ans It is true but the difference is in their manner of saving The Father saveth by the Son the Son saveth by paying the Ransome and price of salvation the Holy Ghost saveth by a particular applying of this Ransome Two Questions following to be answered and then we come to Application 1. Whom this Jesus saves 2. From what Quest 1. Whom Ans The Angel tells us whom in the place forecited Matth. 1.21 Thou shalt call his name Jesus for he shall save his people And the Apostle Paul Ephes 5.23 calls him The Saviour of his body to wit of all the Elect. Quest 2. From what Ans The Angel tells us that too in the former place He shall save his people from their sins to wit all their sins the guilt and dominion of them Vse The Application may be to inform us two wayes 1. Touching our miserable lost estate by nature for so much a Saviour implies And the truth of it is we can never rightly and comfortably acknowledg this Saviour until we be sensible this way Many speak of this Saviour as their Saviour but when were they dejected and cast down with a sight and sense of their own misery by nature The Son of man is come saith our Saviour himself Matth. 18.11 to save that which was lost that is to say those that were sensible of their lost estate and condition but divers very ignorant and insensible this way wil yet cal him their Saviour 2. To inform us touching the great mercy of God to mankind Satan and his Angels fell but have no Saviour man falls and the Lord deviseth and affordeth a Saviour Now to this Saviour seeing and feeling our misery let us fly saying and praying with the Disciples Matth. 8.25 Lord save us we perish and with David Psal 35.3 Say unto our souls Thou art our salvation Considering that comfortable Text he himself preach'd upon the truth of which he came into the world to make good Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised And in ver 21. He began to say unto them This day is this Scripture fulfilled in your ears Now we come to the second Title Christ which is a Title of Office and signifies Annointed There were three sorts of persons annointed in the time of the Old Testament Prophets Priests and Kings who were all types of this Annointed of this Prophet Priest and King That we may the better understand this Title we intend to answer the Questions
following 1. Why this Jesus is said to be annointed 2. With what 3. His Office of Mediatorship what it is in the three parts of it 4. The benefits the Elect have by it Lastly The Duties intimated The first Question is Why this Jesus is said to be anointed Answ In ancient time two things were intimated by this Anointing 1. That God did appoint such a person to such an Office 2. That he would fit and qualifie him for the same In both these respects Jesus is said to be anointed 1. He was set apart of God the Father to the Office of Mediatorship for although this be a common action of the whole Trinity yet because the Father is the first Person in order and hath the beginning of the action it is especially ascribed unto him according to that Joh. 6.27 Him hath God the Father sealed 2. He was fitted and qualified with gifts accordingly John 3.34 God giveth not the Spirit by measure unto him that is to say God giveth the Spirit unto him that is unto this Jesus in an abundant measure For this we must know that although both natures were set apart to the Office of Mediatorship why yet the Humane nature only was qualified with gifts because nothing could be added to the Divine I say this qualification must be understood of the humane nature and not of the Divine for the reason aforesaid and although the humane nature was iqualified with pifts in an abundant measure why yet not in an infinite measure for that were to confound the two Natures Quest 2 With what was this Jesus annointed Ans Not with Ceremonious oyl typically as the Prophets Priests and Kings in the old Testament but with the gifts of the holy Ghost as Acts 10.38 God annointed Jesus of Nazareth with the holy Ghost and with power Quest 3 His office of mediatorship what it is in the three parts of it Prophetical Priestly and Kingly Answ First of the first his Prophetical office is that whereby he instructeth and teacheth his Church as in his own person when in our nature he lived in the world why so by his instruments before his assuming our nature and since his ascension unto the end of the world That he is the Prophet of the Church do but see Act. 3.22 23. where the Apostle Peter speaking of Christ saith For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear in all things whatsoever he shall say unto you And it shall come to pass that every soul that wil not hear that prophet shall be destroyed from among the people And hence is he called the wisdome of God 1 Cor. 1.24 Nay saith the Apostle Paul Colos 2.5 In him are hid all the treasures of wisdom and knowledg 2. His Pâ—iestly office That he is a Priest the Psalmist declareth speaking of him Psal 110.4 Thou art a Priest for ever after the order of Melchizedâ—k His Priesthood contains two things First His satisfaction made to his Father for the elect by his obedience even to the death of the Cross Secondly his intercession at his Fathers right hand he ever living to present the ment of his obedience to his Father and to will an application of it to his elect Touching the former part of his Priestly office to wit his satisfaction do but see Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrificing of himself and verse twenty eight Christ was once offered to bear the sins of many to wit of the Elect all the Elect Touching the other part of his Priestly office his intercession see Heb. 7.25 He is able to save them to the uttermost that come unto God by him seeing he ever lives to make intercession for them Rom. 8.34 Heb. 9.24 3. We come to the Kingly office of Christ That he is a King see Psal 2.6 David there speaking of him saith yet have I set my King upon my holy hill of Zion His Kingly office is either Universall or speciall Universal and so all creatures are under his dominion Ephes 1.21 22. Special and so he effectually cals the Elect confirms the graces in them protects them from their enemies in this world as he sees the best for them glorifies them at the length and in the end confounds and destroys all his and their enemies Quest 4 What are the benefits the Elect have by this annointing Answ Hence it is the Elect become Christians and Christians indeed that they are spirituall Prophets Priests and Kings Men and women no sooner truely beleeve are no sooner effectually called but they receive of this annointing and so become Christians Spirituall Prophets Priests and Kings to this purpose see 1 John 2.27 The annointing which ye received of him abideth in you and teacheth you all things So then the regenerate are spirituall Prophets and they are likewise spiritual Priests and Kings see Rev. 1.6 who hath made us kings and priests unto God his Father The last question What are the duties intimated An. 1 Seeing this Jesus is the Christ is the annointed he should be sweet and savory unto us Cant. 13. Because of the savor of thy good ointments thy name is as ointment poured forth therefore do the virgins love thee Nothing should be so desired of us so affected by us as Christ 2. We should labour more and more for holy knowledg and so demonstrate our selves to partake of Christ propheticall office Many exhortations this way Provt 19.2 without knowledg the mind is nogood John 5.39 Search the Scriptures Colos 3.16 Let the word of Christ dwel in you richly in all wisedome And how the Apostle reproves the Hebrews for their bad proficiency this way Heb. 5.12 c. 3. We should demonstrate our selves to be spirituall Priests and so to partake of Christs Priestly office by spirituall Sacrifices as first by being frequent in prayer and praise as the Apostle exhorts Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually 2. By resigning up our selves wholly unto God in the way of new obedience as the same Apostle exhorts Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable unto God 4. We should demonstrate our selves to be spirituall Kings and so to partake of Christs Kingly office and this by continual warring with our spiritual enemies especially labouring to subdue our own sinfull passions and affections see what Solomon saith this way Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down and without wals And Prov. 16.32 He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a City Thus much touching the second title Christ we come to the third The Son of God illustrate by this epethite eternall
in the second place to enquire wherein the nature and Essence of this faith consisteth Answ In four acts of the soul the former two being acts of the Understanding the latter two being acts of the Will 1. The first act is this to wit a knowing of Christ aright and that which the Gospel reveals to mankind concerning him As first I must know that Christ is an All sufficient Saviour 2. I must know that he and all his merits are offered by the Lord to me as well as to any other Mark 16.15 3. I must know that Christ is so offered to me as I am commanded to believe that he and his merits belong to me Mat. 11.28 4. I must know how and upon what terms Christ is offered unto me not only as my Saviour to free me from Gods wrath and to bring me to heaven but likewise as my Lord and King to rule and govern me and I unfainedly and heartily to serve and obey him he being only a Saviour to such and unto all such as Heb. 5.9 being made perfect he became to wit Christ the Author of eternall salvation unto all them that obey him This knowledg of Christ or the Gospel is the first thing wherein the nature and essence of justifying faith consisteth it being an excellent grace and ever having knowledg concurring to the being of it and hence it is that sometimes this faith is called the knowledg of Christ as Isai 53.11 By his knowledg that is by faith in him shall my righteous servant justifie many and John 17.3 This is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent The second act of the soul wherein the nature and essence of this faith consisteth is the assent and credit that the mind giveth unto all aforesaid as to an undoubted truth to wit that Christ is indeed an all-sufficient Saviour and that God offereth him unto me commanding me to receive him and that in this gracious offer he meaneth as he saith and that he and all his merits belong to me if I will receive him upon those terms the Lord offereth him on In respect of this second propertie faith is called a beleeving of God as Rom. 4.3 Abraham beleeved God and 1 John 5.10 He that beleeveth not God hath made him a liar See Exod. 14.32 The third act of the soul wherein the nature and essence of this faith consisteth is the consent that the will giveth to this blessed offer of Christ in the Gospel not only for the undoubted truth but for the incomparable goodnesse and excellency of it as when the contrite and humble soul saith not onely this is a faithfull saying but likewise worthy of all acceptation that Christ Jesus came into the world to save sinners And suppose the beleever through the sense he hath of his own unworthinesse find much reluctancy and doubting to hinder this act of faith why yet his soul unfainedly desireth and longeth to receive Christ upon the termes aforesaid In respect of this propertie faith is called an hungring and thirsting after Christ as Matth. 5.6 Blessed are they that do hunger and thirst after righteousness to wit after Christ and his righteousnesse And Rev. 21.6 I will give unto him that is a thirst of the fountain of the water of life freely The fourth act of the soul wherein the nature and essence of this faith consisteth is a resting and relying upon Christ and him alone for the obtaining of Gods favour and eternall life And indeed this is of all other the chief act of the soul in true faith and that wherein the being and essence of it doth briefly consist In respect of this property it is called a beleeving in or on Christ or a trusting in Christ or a receiving of Christ as John 3.16.18 Ephes 1.12 13. John 1.12 These several phrases implying one and the same thing Thus we see now wherein the nature and essence of justifying faith consisteth But the things following we must be put in mind of 1. That there are several degrees of faith the several acts aforesaid being in those that are qualified with this grace in some more distinct and strong in others more dim and weak I mean the former knowledg assent consent and receiving Yet the weakest faith being a true faith serving the turn to the purpose aforesaid 2. That in one and the same party the several acts aforesaid are sometimes more strong and sometimes more weak And 3. That some of the acts of faith may be strong and some of them weak in one and the same partie and at one and the same time Object But may some men say Is not this likewise an act of justifying faith to be assured or aussrance of Gods favour and that Christ and his benefits are mine Answ First Although this assurance be attainable and some do attain unto it in this life to wit in process of time after many Trials and Combats after many experiences of Gods love after the practice of holy duties long continued in and constantly stuck unto for otherwise ordinarily it is not attained unto why yet there be many that no question have a true and right faith that do not attain unto it in this life I mean to this assurance Secondly This assurance is not an act of justifying faith as it justifieth but an act of faith following justification or an act of experience in one already justified by faith or a fruit of faith it being not properly of the nature and essence of justifying faith The doctrine being thus opened we come to the Uses Vse 1 To inform us touching the miserable condition of divers men and women for the present all such as are not qualified with this faith no justifying faith no Christ no Christ no salvation and if no salvation what but damnation Now divers men and women may it not be concluded of them that they are altogether destitute this way As first all such as are grosly ignorant faith being a wise grace of Gods spirit and presupposing knowledg in some measure 2. All prophane persons a justifying faith being a sanctifying faith 3. All such whose hearts are not shivered and broken in some measure in the sight and sense of their naturall miserie contrition and humiliation ever in those of years being the usher to this faith And the misery of such is the greater because either they make no reckoning of this grace or presume they have it alreadie when alas there is no such matter or think it is impossible to attaine unto or if they should go about it that it would cost them too much pains or bring upon them too much damage or trouble by forgoing their sinfull pleasures and profits or exposing them to dangers and persecutions or else think it is so easie a thing to get as they may obtain it when they will and so put off the seeking of it untill their death beds well we see all such as
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
15.51 52. 5. The Angels shall then gather the Elect and chase in the Reprobates from the four Windâ—s of heaven and present them before Christ Matth. 24.31 and 25.31 32. Now we come to the last thing the Uses Vse 1. For Confutation 1. To confute as the old Sadduces so the Atheists of our time who imagine the soul to dye with the body and so an end of both That this was the opinion of the Sadduces see Mat. 22.23 Acts 23.8 That this is the opinion of the Atheists of our time is very evident by their lives and conversations 2. To confute such as not distinguishing betwixt a Spiritual and corporal Resurrection do deny that the body shall rise again at the last day They confess the soul to be immortal but they acknowledge no other Resurrection but Regeneration the souls rising from the death of sin to the life of grace the bodies Resurrection they utterly deny Of this wicked opinion Hymeneus and Philetus seem to have been the Authors 2 Tim. 2.18 3. To confute the Anabaptists who deny that the very self-same bodies which we now have shall rise again but affirm that God at Christs second coming will make new bodies new bodies not onely in regard of quality but in regard of substance Vse 2. For Terrour to all such as live and dye in their sinnes as live and dye unrepentant Consider that even that body which thou hast used as a weapon and instrument to pride to swearing to prophaning of the Lords day to drunkenness uncleanness lying and the like shall rise again And as thou hast done in it that which thou shouldest not so thou shalt receive in it that which thou wouldest not that hand those feet those adulterous eyes that blaspheming tongue shall rise again to receive condign punishment thou shalt no sooner peep out of thy grave but thou shalt see him come to judge thee whom thou hast pierced dispised disobeyed If the wicked might cease to be after this life and dye as the beast doth O then it would be well with them because then there would be an end of their misery but the wicked must after this life rise again to condemnation which is the accomplishment of their eternal woe and wretchedness A ruful and doleful case to consider and yet it is the condition of all impenitent sinners If a man were bidden to go to bed that after he had slept and was risen again he might go to execution it would make his heart to ake within him yet this nay a thousand times worse is the state of all impenitent sinners they must sleep a while in the grave and then rise again that a second death may be inflicted upon them both in body and soul which is the suffering of the full Wrath of God both in body and soul eternally The case being thus that counsel of the Apostle Peter would be considered of by the wicked and before it be too late Acts 3.19 Vse 3. For Comfort and Consolation to all the godly The Apostle Paul traversing this Doctrine of the bodies Resurrection 1 Thess 4.13 c. observe his close verse 18. Although the dayes of this life be dayes of woe and misery yet the day of the Resurrection shall be unto all the godly a time of refreshing and felicity Acts 3.19 Those hands that have been lfted up in prayer and stretched out to relieve the poor Saints those feet that have been forward to go to Sermons those eyes that have wept for the sins of the times but first and principally for thine own sinnes that have wept again and again for the offence of a good and gracious God that tongue which hath glorified God that body which hath suffered for Christ shall rise again to be partaker of all his glory Upon this ground the godly heretofore in their greatest miseries have comforted themselves See Job 19.25 26 27. and Isaiah 26.19 This was the comfort of the poor Jewes under Antiochus Epiphanes they looked for a better Resurrection the remembrance whereof was as sugar to relish the bitterness of the Cross Heb. 11.35 Nay upon this ground see the Apostle Paul triumphing over death 1 Cor. 15.55 56 57. And see what he saith Phil. 3.21 Six things shall befal the body of the godly at that day 1. Immortality so as they can never dye again 1 Cor. 15.53 2. Incorruptibleness they shall never be inclined to putrifaction or any corruption 1 Cor. 15.53 3. Spiritualness 1 Cor. 15.44 and that in divers respects 1. Because they shall be possessed fully by the Spirit of God so as they shall be both governed by the Spirit and be subject to the Spirit wholly 2. Because they shall live as the Angels in Heaven do without meat or raiment or any other bodily helps or sustenance 3. Because they shall be for nimbleness as it were spirits 4. The fourth thing that shall befal the bodies of the godly at that day is Power for of bodies full of weakness and subject to many calamities and distresses and paines they shall be raised in power that is strong able and impassible 5. Perfection for they shall be free from deformity unhandsomness lameness c. and become most beautiful and comely neither infancy nor old age hindring them but shall appear in full age and beauty 6. Shining and Splendor as the sun or stars in the Firmament the body being cloathed with a Celestiâ—l glory and Divine light Dan. 12.3 Matth. 13.43 Thus much for the Use of Consolation Vse 4. For Instruction or to point out unto us divers duties 1. If we believe the Resurrection of the body we must be moderate in mourning for our Christian friends deceased Our Saviour Christ did weep for Lazarus And when Stephen was stoned to death some that feared God buried him and made great lamentation for him and therefore mourning for the dead is not altogether unlawful yet remember we must what the Apostle saith to the Thessalonians 1 Thess 4.13 2. This Doctrine of the Resurrection should teach us to have the very body in honour and not to transgress against it Seeing our bodies must be raised again at the last day we must take heed of polluting and defiling them by Gluttony Drunkenness Uncleanness and the like 1 Cor. 6.13 14. 1 Thess 4.3 4. 2 Cor. 7.1 Rom. 12.1 3. The consideration of this great work of the Resurrection of our bodies should teach us to trust God in other matters and believe his Promises though there be never so great unlikelihood of the accomplishment in respect of the outward means and appearance Rom. 4.17 to the 22. 4. We should be very careful to get assurance that our bodies shall rise gloriously have a glorious Resurrection And that we may be assured we must make sure of a justifying faith such a faith as will rightly apprehend and lay hold on him who is the Resurrection and the life John 11.25 And then we must make sure of the first Resurrection not
is touching the place it self which the godly after the last judgment shal possess to wit the Kingdome of God Answ It is the heaven of heavens or third heaven a place far above al visible heavens the place whither Christ in his humane nature ascended 1. A place very large and ample and therefore called that great City Rev. 21.10 and John 14.2 2. A place very bright and beautiful Rev. 21.11 Col. 1.12 3. A place wondrous pleasant and delightful and therefore called Abrahams bosome and Paradise 4. A place very safe for there wil be none but friends neither can any enemy enter there 5. A place durable and of continuance Heb. 13.14 2 Cor. 5.1 1 Pet. 1.4.6 A wondrous rich place and therefore called a Kingdom nay an heavenly Kingdom nay Gods Kingdom to intimate that in that place there is a confluence of all good things beyond all expression imagination Ps 87.3 Quest 3. The last question And that is touching the good which the godly shal enjoy in Gods Kingdome Answ 1. In general 1 Cor. 2.9 And if in this world why then sure in a far greater measure when they shal be possessed of his Kingdome as the Psalmist hath it Psal 16.11 2 More particularly 1. They shal enjoy themselves both soul and body in perfection Ephes 5.27 1 John 3.2 And this is shadowed out unto us by those pure white garments Rev. 3.4.5 and 6.11 2. They shal enjoy the blessed company one of another and society with the blessed Angels Heb. 12.22 23. The lowest person there shal be as an Angel Nay 3. There they shal enjoy Christ have immediate communion with Christ and by vertue of that communion have immediate communion with the Father and the Holy Ghost and so have a Crown of glory put upon them and enjoy a perpetual and everlasting Sabbath That they shal have immediate communion with Christ see Phil. 1.23 Rev. 22.3 4. That they shal have immediate communion with the whole Trinity see Mat. 5.8 and 18.10 And then That they themselves when they come to be possest of heaven 1 John 3.2 shal have a Crown of glory put upon them 2 Tim. 4.8 1 Cor. 9.25 James 1.12 1 Pet. 5.4 And that they shal enjoy a perpetual and everlasting Sabbath See John 3.16 Matth. 25.46 Heb. 4.9 And thus we come to the Uâ—es Vse 1. For Reprehension to reprove the ungodly and then the godly To reprove the ungodly and that divers waies 1. For their mean esteem of the godly they thinking of them as base and unworthy when as be they never so low in civil respects they are great Princes Heirs to an eveâ—lasting Kingdome James 2.5 2. To reprove the ungodly for their mean esteem of godliness they taking it to be but folly and madness But is that a foolish and mad course that leads to bliss that tends to eternal happiness See 2 Pet. 1.11 3. To reprove the ungodly because they do no more value Gods Kingdome no more value heaven they preferring their lusts and the things of this world unto it their lusts which are their Spiritual diseases and wil be their bane and undoing utter undoing the things of this world which are but as Counters and Cherty stones comparatively Wel it would be throughly weighed 1 Cor. 6.9 Heb. 2.14 Psalm 119 155. 2. To reprove the godly 1. When at any time they envy the trappings and outward prosperity of the wicked whereas their portion is so little and their heaven so short Alas they have but a short heaven but doubtless shal have an everlasting hell Mat. 25.46 2 To reprove the godly because they do not oft enough meditate of this Kingdome this heavenly Kingdome prepared for them the evils they shal then and there be freed from what a glorious place heaven is and the good they shal there enjoy From this neglect it is they are so intangled and taken with things terrene and sublunary that they are so impatient under crosses and afflictions that they find the practice of holy duties so difficult Vse 2. For Comfort and Consolation to all the godly He that hath look'd upon them with grace bestowed sanctifying grace upon them intends them eternal glory And what indeed is grace but the beginning of glory or what is glory but the perfection of grace The truth is they are subordinate the one to the other there being not any specifical difference but onely gradual See 2 Pet. 1.11 and 1 Pet. 1.3 4 5. Wel then let the godly man the godly woman to their comforts remember what our Saviour saith unto them Luke 12.32 The same may be said of other passions Grieve not faint not little flock because it is your Fathers pleasure to bestow a Kingdome an heavenly Kingdome upon you Oppose this to all hardships crosses and afflictions nay death it self and be comforted See Romans 8.18 2 Corinth 4.17 18. Rev. 14.13 Quest But how should we know whether we be truly godly or no Answ 1. Saving grace is of an humbling nature makes a man nothing in himself low in his own eyes to rest upon Gods free favour in Christ for justification Rom. 7.24 25. Mat. 5.3 2. Saving grace is of a purging nature it purgeth out corruption purifieth the heart Acts 15.9 1 John 3.3 3. Of an heavenly nature it wil be pulling up our hearts from these earthly vanities wil be soaring upwards from whence it came Phil. 3.20 Heb. 11.13 14 15 16. 4. It is of a growing nature especialâ—y the publick means being enjoyed in power Mat. 13 31 32 33. Psal 92.12 13 14. Vse 3. For Exhortation To exhort the godly and then the ungodly 1. To exhort the godly and that divers waâ—es 1. To bless the Lord to study the praisâ—s of their good and gracious God in Christ for thâ—s his superabundant love unto them manifested in ordaining them to a Kingdom in providing for them before all worlds a Kingdom an everlasting Kingdom his Kingdom and in due time to give his Sonne unto them to purchase it for them and then at the length to Regenerate them unto it 1 Pet. 1.3 4. 2 To exhort the godly to take heed oâ— carnal security and of suffering grace to go out of exercise The Apostle Paul is very frequent in this Exhortation Phil. 2.12 Rom. 13.11 c. 1 Thess 5.5 6. c. Nay 3. To be constant forward and zealous in the way of godl ness Matthew 10.22 Rev. 2.10 Galathians 6.9 1 Cor. 15.58 Matth. 11.12 But here now we meet with two objections Object 1. But may some man say This is sooner said then done the way of godliness through the backwardness and averseness of the unregenerate part being so painful and difficult Answ 1. The spirit is ready although the flesh be weak so our Saviour So the Apostle John likewise 1 John 5.3 4. And you know what the Apostle Paul saith Phil. 4.13.2 Why should not the godly be willing to take as much pains for heaven as others do for hell