this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
glass darkly but in the world to come we shal see him face to face this the Apostle John interprets 1 Joh. 3.2 We shall see God as he is that is know him perfectly as befits such Creatures and as such Creatures can comprehend Yet we are to know the Lord hath so far revealed himself in the Scriptures to the Elect as may suffice to their salvation and hath acquainted them Deut. 29.29 that what is revealed belongs to them nay hath commanded them John 5.39 To search the Scriptures and as for other ends so especially for this that they may know in some saving way what God is Now because the Catechism in the Exposition of it affords us a brief Description of God and because in the examination of it we find it to be borrowed and grounded upon the Scriptures we think it not amiss to open that Description unto you that so you may the better conceive of God as his Word reveals him And this is the Description God is a Spirit or spiritual Substance most Wise most Holy Eternal Infinite The Catechism describes God afterwards in a more large way setting him forth in his works of Creation and Preservation and so in the several subsistances or manners of being in the one Divine Essence But first for this Description God is a Spirit or Spiritual Substance First God is a Substance or Essence that is to say such a Substance or Essence as first hath his being from none but from himself 2. As is preserved and sustained of none but subsisteth by himself 3. As is the cause of all other Substances and Essences and upon this ground he is called Jehovah which is the proper and essential name of God As if one would say Being of himself and causing all other things to be that have being 2. A Spirit or a Spiritual Substance That God is a Spirit see Joh. 4 24. And why said to be a Spirit or a spiritual substance First Negatively because he is not Corporeal 2. By way of Similitude because there are divers perfections in Spiritual Substances which shadow forth the Divine nature Our souls and the Angels are Spirits too but observe the difference betwixt such Spirits and God our souls and the Angels are Spirits created and finite but God is a Spirit uncreated and incomprehensible 3. Most Wise Now well may the Catechism describe God to be most wise First Because he is essentially wise and Wisdome it self in comparison of him the wisest creature hath no wisdom at all and so we must understand that place and the like To the only wise God Jude 25. 2. Because his Wisdom or Understanding is an absolute simple and perfect understanding without composition By one act of understanding he distinctly and perfectly knoweth all things All things are naked and open unto the eyes of him with whom we have to do Hebr. 4.13 3 Because his Wisdom it Immutable He knoweth not one thing otherwise then another neither one thing more then another neither that heretofore which he knows not now nor that now which he knew not heretofore Known unto God are all his works from the beginning of the world Acts 15.18 4 Because the Wisdom of God is eternal had no beginning neither hath any ending 5. Because the Wisdom of God is infinite He truly knowes every thing and the reason of every thing Zophar the Naamathite one of the friends of Job speaking of Gods wisdom saith It is as high as the height of heavex deeper then hell longer then the earth broader then the sea Job 11.8 9. And so the Apostle Rom. 11.33 O the depth of the wisdom and knowledg of God! 4 Most Holy See how the Angels cry on eto another Isai 6.3 Holy holy holy is the Lord of Hosts and the same Prophet stiles God by way of excellency The Holy One in chap. 40. ver 25. He is holy in all his wayes to wit of Mercy Justice Truth c. And not holy as the Creature the Creature it self is one thing and the holiness of the Creature is another thing But God is holy by nature Holiness is of the very nature of God himself 5. Eternal That is neither had beginning nor shall have ending Psal 9.2 Even from everlasting to everlasting thou art God 1 Tim. 1.17 Now unto the King eternal c. God is not eternal as the Angels and souls of men and women for although they shall have no ending why yet they had a beginning and therefore they may more properly be termed everlasting or sempiternal then eternal Eternity looks both backward and forward Everlastingness or Sempiternity looks only forward unto that which is to come 6. And lastly Infinite That is such a one as whose Essence fills heaven and earth he being every where present totally and wholly Isaiah 66.1 Thus saith the Lord the heaven is my Throne the earth is my foot stool And Jer. 23.24 Do not I fill heaven and earth saith the Lord. Nay hear what Solomon saith 1 King 8.27 Behold the Heavens and the heaven of heavens cannot contain thee He is in all places at once and not only by his vertue and power but by his whole infinite Essence Not that he is mixed with the Creatures for that is contrary to his most perfect single nature nor that he is polluted with the filth and contagion of any Creature for that is contrary to his most perfect holy nature but in such a sort he is present as is Heavenly Spiritual and Incomprehensible Thus he is in all places yet circumscribed to none Object But if the Lord be essentially and wholly in every place why is he said to remove from one place to another as Gen. 11.7 Go too let us go down and there confound their language Answ These and such like phrases are spoken after the manner of men to our capacities Not that there is truly and properly any change of place in God And thus far touching this brief description of God The Catechism goes on further describing God by his works and several subsistences MEMBER III. This one God is Creator of all things Doct. THis one God or the one true God is Creator of all things For the better understanding of this Doctrine we are to resolve divers Questions As first more plainly Who created 2. What was created 3. Whereof 4. How 5. When 6. To what end Lastly the Uses Quest 1. The first Question Who Created An. God Gen. 1.1 In the beginning God created the heavens and the earth to wit God the Father God the Son and God the holy Ghost for so Solomon speaking of the Creator doth speak in the plural number Eccles 12.1 Remember thy Creator in the dayes of thy youth The Father by the Son and by the Holy Ghost the Son from the Father and by the Holy Ghost the Holy Ghost from the Father and the Son All the three Persons jointly Created only they are distinguished in their manner of Creating as before And that
4.19 Let them that suffer according to the wil of God commit the keeping of their souls to him in well doing as unto a faithfull Creator And so Job argues Job 10.3 Is it good unto thee that thou shouldest oppresse That thou shoul'dst despise the work of thine hand This argument indeed from such as obstinately go on in sin will be of little force as we may see Isa 27.11 It is a people of no understanding therefore he that made them will not have mercy in them and he that formed them will shew them no favour The potter when he sees the clay will by no means be brought to his mind he takes it and dashes it against the walls so will the Lord deal with the wicked who will by no means be brought to obey their Creator But for those that remember their Creator and truly fear him he will be found a faithfull Creator to them upon all occasions in their greatest wants inward and outward supplying them as shall be the best in their greatest dangers defending them as shall be for their greatest good But ye have not looked saith the Prophet Esay unto the maker thereof neither had respect unto him that fashioned it long agoe Isa 22.11 As though if the Jewes had had respect or recourse unto their Creator in the way of true humiliation and information as well as used the civill means which they were earnest in they should have been strong enough and too strong for the Persians their enemies see Psal 124.8 Vse 3. For Exhortation and that divers waies 1. To imitate God that we would not hoard up and keep to our selves what might be profitable to others The Lord although he made all things for his own glory yet his glory was not increased by any thing he made For to speak properly he being alwaies infinitely glorious his glory can neither be increased nor decreased But in the work of Creation he commnicated himself to Elect Angels and men for their good and happinesse so must we bring forth our talent inward and outward for the good and benefit of others Secondly To exhort us That we would seriously consider the work of Creation and in it to read God and his attributes There is not the least fly but in it we may read God and his Attributes the Lord could have made the world in a moment of time but takes six daies to the business and no question to move us to be the more serious and laborious in the reveiw of this work and wil not take it wel at our hand to have such a work as this slighted We must arise from the creature to the Creator The unreasonable creatures are matter of praise and we must therefore in our kind be instruments of praise Thirdly To exhort us to serve and obey God and that with chearfulnesse Eccles 12.1 Remember thy Creator in the days of thy youth Words of knowledg in Scripture imply affection and practise that is to say know fear love serve and obey thy Creator in the daies of thy youth thou wilt then be the fitter to serve and obey him in thy old age And so the Psalmist Psal 100.2 3. Serve the Lord with gladnesse it is he that made us and not we our selves We count him a Monster of men that is very undutiful unto his Parents but how much more may we account him a Monster that delights in rebellion against his Creator whose instruments only our Parents were to bring us into this world Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and established thee Vse 4. For Inquisition Further to enquire into two Creatures the chief of the Creation to wit Angels and Men. Touching the Angels if you ask when they were created I answer Whithin the compass of the first six dayes in likelihood upon the first day when the third heaven was created That they were created within the compass of the six days see Gen. 1.31 and 2.1 The heavens and the earth were finished and all the host of them 2. If you enquire into their nature Answ They are invisible and incorporeal Substances Heb. 1.14 Are they not all ministring spirits 3. If you enquire into their number Answ They are very many Heb. 12.22 An innumerable company of Angels and so Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him 4. If we enquire into their Properties Answ 1. They are Creatures of excellent knowledg and understanding 1 Cor. 13.1 Though I speak with the tongue of men and of Angels not that the Angels have tongues or use of speech but to note what grace and excellency of speech must needs be thought to be in them if it might be supposed that they should speak and hence it is they are said Rev. 4.6 to be full of eyes 2. They are Creatures wonderous holy I mean the Angels that fell are extremely wicked but were created holy That the Angels we speak of are holy Creatures see Matth. 25.31 and Luke 9.26 They having this stile given them Holy in both places 3. They are Creatures of great strength and might Psal 103.20 Bless the Lord yee his Angels that excel in strength And so 2 Thes 1.7 Mighty Angels 4. They are Creatures very expeditious and nimble and therefore described Ezek. 1.6 to have wings 5. They are Creatures Immortal Luke 20.36 Neither can they dye any more for they are equal unto the Angels yet but Creatures for all this and finite Lastly If you ask Why they were created Answ For these two ends especially 1. To celebrate the praises of God Psal 103.20 Bless the Lord yee his Angels and Isai 6.3 One cryed unto another and said Holy holy holy is the Lord of Hosts the whole earth is full of his glory 2. To be instruments of good and safety unto Elect men and women Psal 34.7 The Angel of the Lord encampeth round about them that fear him and delivereth them Psal 91.11 He shall give his Angels charge over thee to keep thee in thy wayes and Heb. 1.14 Are they not all ministring Spirits sent forth for them who shall be heirs of salvation As this may greatly comfort and animate all true Believers why so it may restrain and pull in the wicked from offering the least wrong unto such Mat. 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven They are Angels to take revenge upon you if you do them the least wrong which is evident by the Angel his standing with a drawn sword ready to destroy Balaam because he would be allured by worldly gain to go against Gods people Num. 22.22 c. Now we come to the other principal Creature to wit Man If you ask when he was created Answ Upon the sixth
we see in some measure according to the Scriptures what eternal Damnation is Now we come to prove the Point to wit that every one in the estate of corrupt nature is guilty of is subject to eternal Damnation John 5.24 Verily verily I say unto you saith our Saviour he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation holding forth thus much that all but the true believer must come into condemnation And so Rom. 8.1 There is no condemnation to them that are in Christ Jesus hinting plainly thus much all living and dying out of Christ unregenerate must be damned And likewise 1 Cor. 6.9 Know ye not that the unrighteous those that are in the estate of nature shall not inherit the kingdome of God And if such must not inherit heaven what must they do that go to hell And to the same purpose our Saviour 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 It is as much as if our Saviour should have said All living and dying in the estate of nature the wrath of God shall press them down to the pit of hell they shall be damned And Matth. 13.41 42. The Son of man shall send forth his Angels to wit at the last Judgment and they shall gather out of his kingdome all things that offend and them that do iniquity to wit all the unregenerate and shall cast them into a furnace with fire there shall be weeping and gnashing of teeth And Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and Socerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the second death that is to say whosoever they be that have sin unmortified in them as every one in the estate of nature hath shall be damned that is to say so living and so dying shall be damned Now we come to the Reasons of the Point Reas 1. The unregenerate person is a sinner and that divers wayes Rom. 6.23 Now the wages of sin is death to wit eternal Reason 2. The unregenerate person stands upon his owne bottome is under the curse and so is to satisfie Gods Justice in his own person living and dying in that estate hath no benefit by Christs Satisfaction and Intercession Galatians 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them that is Cursed is every one that keeps not the whole Law either by himself or by another to wit Christ It is true the Regenerate and such as are in Christ fulfil the Law in Christ Christs obedience passive and active being theirs by imputation and so freed from the Curse Rom. 8.1 There is no condemnation to them that are in Christ Jesus but the unregenerate are under the Curse the principal part whereof is eternal death and damnation The Curse doth not only contain all the miseries of this life inward and outward besides the separation both of soul and body by corporal death in the end but likewise eternal death and damnation in the world to come The soul when by corporal death it goes out of the body being pressed downe to hell by the wrath of God and at the day of Judgment when both are conjoyned both to be punished according to the particulars aforesaid Reas 3. The consciences of the unregenerate sometimes even in this world tell them no less then the Point comes unto witness Cain Abitophel and Judas When the Lord at any time even in this life is pleased to awaken and wound the consciences of the unregenerate the very flashes of hell fire doth appear in them Now we come to answer two Objections and so to the Uses Obj. 1. But may some men say If the bodies of the unregenerate shal be raised up at the last day and their souls and bodies again conjoined and both to continue for ever why is not their condition future rather called eternal life then eternal death Ans Because that life which is called theirs then is most miserable death and doth not deserve to be called life Ob. 2. But how can it stand with Gods justice to punish temporal offence with eternal punishment Answ 1. Because sin is an offence against an Infinite God and so doth deserve eternal punishment 2. Did the unregenerate person live eternally in this world he would sin eternally 3. The unregenerate damned in hell do not cease to sin I do not say they commit Murder Adultery and such like sins but continue in unbelief impenitency blasphemy c. Now to the Uses Vse 1. To reprove divers persons 1. Such as in their Conference and Discourse do use this imprecation That if this and that be not true which they affirm they wish they might be damned But do those persons consider what damnation is of which they speak so lightly 2. To reprove such as are offended at Gods Ministers for preaching of damnation Do not many of their people remain and continue unregenerate in the state of nature and doth not eternal damnation belong to such Why then should they not preach in this manner unto them for the awaking and rowzing of them up Must not a Minister deal faithfully with his people See what Balaam a false Prophet saith to a King Num. 24.13 If Balak would give me his house full of Silver and Gold I cannot go beyond the commandment of the Lord to do either good or bad of my own mind but what the Lord saith that will I speak If the Lord say in his Word that those that live and dye in the estate of nature must be damned how can the Minister if he would be found faithful either to his Master or people conceal it Joseph did not only tell the Butler the meaning of his dream but likewise the Baker the meaning of his Gen. 40.19 Yet within three dayes shall Pharaoh lift up thy head from off thee shal hang thee on a tree and the birds shal eat thy flesh from off thee And the Butler afterwards relating this to Pharaoh upon occasion Gen. 41.13 And it came to pass saith he as he interpreted to us so it was me he restored to my Office and him that is to say the chief Baker he hanged And is not this that which the Apostle Paul cals upon Timothy for 2 Tim. 2.15 Study to shew thy self approved unto God a work man that needeth not be ashamed rightly dividing the word of truth Do not we rightly divide the word of truth when we preach salvation to the Regenerate and damnation to the Ungenerate 3. To reprove all such as neglect the means whereby they might be brought out of the estate of nature to which eternal damnation belongs No better means to prepare for this business then a
may lose his inward peace and comfort for a time but this righteousness of his is in a sure hand and cannot be lost And thus the true Believer is in better case then Adam in his innocency he might and did lose his Righteousnesse but the Believer cannot lose his it being not in his own keeping but in the keeping of the Lord Jesus Vse 3. To exhort and that divers wayes 1. That in the case of Justification we would altogether deny our selves go out of our selves Alas look we upon our natures and upon our lives and how impure are both and therefore David Psalm 143.2 humbly prayes Enter not into judgment with thy servant for in thy sight shall no man living be justified If we be justified at all it must be by the righteousness of another by a righteousness without us the righteousness of Christ imputed unto us as the Apostle tells us 2 Corinth 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Secondly To exhort every man and woman that they would labour for a distinct knowledge of CHRIST seeing the Righteousnesse whereby we must be justified is onely in him as to know what hee suffered for us so likewise to know what hee was and did for us Thirdly To exhort every one of us that upon a sight and sense of our own defilement and impurity we would hunger and thirst after the Sanctifie of Christs humane nature and life I mean the merit of his Active obedience as our cover and righteousnesse in the sight of God These are they our Saviour pronounceth blessed Mat. 5.6 Blessed are they which do hunger and thirst after righteousnesse And take notice of the Apostle his earnest desire Phil. 39. And found in him speaking of Christ not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Let our faith be frequently employed as in putting our sins upon him so likewise in putting his righteousnesse upon our selves 4. To exhort every man and woman that profess themselves to be justified by the righteousnesse of Christ that they would manifest as much by a holy life Justification and Sanctification being alwaies inseparable 1 Cor. 6.11 Rom. 8.1.9 Gal. 5.24 MEMBER V. Hath perfectly ANd this also take in the forme of a Doctrine Doct. The Lord Jesus is a perfect Saviour See Heb. 7.25 He is able speaking of Christ to save them to the utermost that come unto God by him But this Member and Doctrine we shall not much insist upon and yet to demonstrate it in a word or two First He saves not only some of the Elect but all the Elect Secondly He saves not only their bodies but likewise their souls Thirdly He not only saves them from some of their sins but from all their sins be they never so many or so hainous Fourthly He saves them not only from some of the evill consequents of sin but from all the evill consequents of sin as the wrath of God the curse of the Law the venome of all outward crosses the tyranny of Satan the sting of death the power of the grave and the torments of hell Fifthly He not only saves the Elect privatively but positively he hath not only merited for them remission of sins and freedome from punishment but likewise perfect righteousnesse and eternal life as lately we have heard The Ground or reason is this Reas Not only his holinesse and puritie as he was man but likewise the excellencie of his person he being God as wel as man We come to the Uses Vse 1. To confute the Doctrine of the Papists which to Christs perfect satisfaction add humane satisfactions as we must satisfie Gods justice by our temporal punishment and we must partly merit salvation our selves or the merits of other men must be made over unto us that we may be saved but we are to know a fifth wheel helpeth nothing nay troubleth not a little and so it fareth with all additions of righteousnesse joyned with Christs in matter of Justification That which is absolutely perfect is marred by adding any thing unto it Vse 2 For comfort and consolation to every wounded and penitent soul Suppose thy sins have been many and grievous the Lord Jesus is a perfect Saviour his bloud is a sufficient medicine for the curing of thy wounded conscience his righteousnesse is a perfect cover to hide thee from Gods wrath and therefore although thou seest nothing in thy self but to damn thee why yet see sufficient in the Lord Jesus to save thee rest thy soul upon this perfect Saviour and his merits nay labour with the Virgin Mary to rejoyce in him Luke 1.47 My spirit hath rejoyced in God my Saviour And thus much touching the fifth Member of the third Principle MEMBER VI. Alone by himself WHich we commend unto you in the Doctrine following Doct. The Lord Jesus is the alone Saviour So the Prophet Isaiah foretels in his person Isay 63.3 I have troden the wine-presse alone and Heb. 1.3 Who being the brightnesse of his glory and the expresse Image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majestie on high Most expresse is that in Acts 4.12 Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved And hence it is that old Simeon calls Christ Salvation it self Luke 2.30 Mine eyes have seen thy Salvation Reas 1. There is none so able he being not only Man but God Reas 2. There is none so fit he being not only God but Man Yet when we affirme the Lord Jesus Christ to be the alone Saviour we do not exclude the Father and the Holy Ghost but the creature any other creature Vse 1 To inform us touching the folly and madnesse of the Papists who trust to other Saviours All the Angels in heaven and all whom at any time their Popes have canonized for Saints which are many thousands are made Saviours by them but especially the Virgin Mary whom they call the Queen of heaven and the mother of mercie these by their intercession must merit for them Thus they joyne other saviours to this alone Saviour and so make him but half a Saviour Jer. 2.12 13. Vse 2 Is the Lord Jesus the alone Saviour this cals upon us that we would labour more and more to be accquainted with him his natures his offices his merits his benefits and upon a sight and sense of our own great misery to trust unto him and rely on him only for Justification and Salvation Thus in rejecting all but Christ this way we shall honour Christ and further this is the only way of our own happinesse And so much touching the sixth Member of the third Principle Now we come to
the seventh and last Member thereof MEMBER VII Accomplished all things needful for the salvation of Mankind ANd this take likewise in the form of a Doctrine and let the whole Principle be it Doct. Jesus Christ the eternal Son of God being made man by his death upon the Cross and by his righteousness that is to say by his obedience passive and active hath perfectly alone by himself accomplished all things needful for the salvation of mankind This Principle as you know consists of seven Members six of which we have already handled particularly and so the last onely remains to be spoken of Now for the opening of it take onely two questions 1. Whether mankind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his Humiliation his obedience passive and active 2. How we must in this passage understand mankind Quest 1. The first question is Whether man kind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his humiliation his obedience passive and active An. Although Christs exaltation be no part of his satisfaction he by his obedience passive and active having fully satisfied his Fathers justice in the behalf of mankind why yet mankind hath great benefit by his exaltation and the severall degrees of it as his resurrection ascension and his sitting at his fathers right hand his exaltation being an essentiall part of his mediation Quest 2. How we must in this passage understand mankind Answ Although Christs satisfaction be onely effectuall to the Elect according to these places of Scripture Matth. 1.21 Thou shalt call his name Jesus for he shall save his poople from their sins and John 10.15 I lay down my life for the sheep And so Ephes 5.23 He being called the Saviour of the body his body to wit the Elect why yet it cannot be denied but that his satisfaction was sufficient for all mankind for the Whole posterity of Adam according to these places following John 1.29 Behold the Lamb of God which taketh away the sinne of the world and John 6.51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world And so 1 John 4.14 We have seen and doe testifie that the Eather sent the Son to be the Saviour of the world and 1 Tim. 2.6 Who gave himselfe a ransome for all Hence it is that Christ is to be offered to all unto whom the Gospel comes As Mark 16.15 And he said unto them to wit Christ unto his Apostles goe ye into all the world and preach the Gospel to every creature that is make a tender of Christ to every creature every reasonable creature not only Jewes but Gentiles and hence it is that the Gospel commands every man and woman to repent and beleeve in Christ as Mark 1.15 Repent ye and beleeve the Gospel that is as though our Saviour should say beleeve that you shall be saved by my merits and hence is also the universall promise of salvation made to every one that shall beleeve in Christ as John 3.16 God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life And the truth of it is there is no defect in the remedie but in regard of the merit of Christ every man and woman becomes saveable and yet we must not think that every particular man and woman shall be saved for this is directly contrary to many places of Scripture As do but see Matth. 25.46 our Saviour having laid forth what should be the manner of his proceeding at the last day These saith he shall goe away into everlasting punishment but Matth. 7.13 14. Enter ye in at the strait gate saith Christ for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Nay not every one that liveth in the visible Church shall be saved Matth. 20.16 Many be called to wit outwardly by the word but few chosen that is to say called effectually and so their elections manifested but Matth. 7.22 23. Many will say to me in that day to wit the day of judgment Lord Lord have not we prophesied in thy name and in thy name have cast out divels and in thy name have done many wonderful works And then I will professe unto them I never knew you depart from me ye that work iniquity And the truth of it is there is a world of people unto whom Christ never intended to apply his merits effectually as we may observe by that passage in his prayer John 17.9 I pray for them I pray not for the world to wit the world of the reprobate and Luke 2.34 And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel observe the phrase Is set that is to say appointed of God by an unchangeable decree as to be the rising of some so to be the fall of others and so 1 Pet. 2.8 And a stone of stumbling speaking of Christ and a rock of offence though not a cause yet an occasion of their utter ruine and perdition And as we must not think that every particular man and woman shall be saved so likewise we must not think that every particular man and woman may be saved if they will And amongst other reasons this is one justifying faith is not in mans power it being a supernaturall gift and without it no man can have any saving benefit by Christ now that justifying faith is not in mans power see John 6.44 No man can come to me saith our Saviour except the Father which hath sent me draw him No man can come to me that is no man can beleeve in me except it be given him of my Father And further because we say that Christs satisfaction was sufficient for all mankind yet only effectual to the Elect we must not think any part of it to be superfluous because the merit of Christs satisfaction is not to be applyed by parts but the whole merit is to be applyed to each particular person that shall be saved We proceed to the Uses Vse 1 For Trial and Examination whether we be of that number that can assure our selves upon good grounds that Christ is our Saviour seeing his merits are only effectual unto some to wit the Elect. Signes this way First Have we been schooled by the Law Gal. 3.24 Hath the Law brought us to a sight and sense of our natural misery Til then we cannot hunger and thirst after Christ til then we are like to the Laodiceans who thought themselves rich and wanted nothing when indeed they were poor and miserable and wretched and
Christ is received and partaked of for that flows from the Principle of grace and so works more freely and absolutely But in this the soul is onely a Patient this is a saving work but not a sanctifying work but yet alwayes sanctification followes upon the same Now we come to the second question Quest 2. Whether every man and woman that hath this Contrite and Humble spirit shall certainly be made partakers of Christ and his benefits Answ Yes because this is the lost soul which Christ came to seek and to save for of this soul we must understand our Saviour when he saith Luke 19.20 The Son of man is come to seek and to save that which was lost And this is the bruised reed which in no case he will break Matth. 12.20 And do but see Psal 51.17 A broken and a contrite heart O God thou wilt not despise not the broken and contrite heart aforesaid And Isaiah 57.15 Thus saith the high and lofty One that inhabiteth eternity whose Name is HOLY I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And so Matth. 5.3.4 Our Saviour saith Blessed are the poor in spirit for theirs is the Kingdome of heaven And Blessed are they that mourn for they shall be comforted It is the contrite and humble ones which our Saviour here intends Thus we see distinctly and plainly that every man and woman that hath the contrite and humble spirit aforesaid shall certainly be made partakers of Christ and his benefits Quest 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Answ No and for the Causes and Reasons following 1. Some have committed more gross and heinous sins then others and therefore have cause and need to be more terrified and humbled then others 2. The Lord intends to bestow a greater measure of grace upon some then upon others to do greater works by them then by others and therefore prepares them accordingly by contrition and humiliation 3. Some have been Religiously educated from their Child-hood whereby as they were kept from gross sins so corruption was subdued in them gently and secretly by little and little without any great measure of contrition and humiliation grace and comfort being instilled into them almost insensibly 4. Some by natural constitution and temper of body are more fearful and sensible of anguish then others 5. Some after the Wound have the Medicine sooner revealed and applyed to them then others Now we proceed to the Uses Vse 1. To acquaint us that there is but a few comparatively that partake of Christ and his benefits and this will be evident if so be we weigh the particulars which the contrition and humiliation aforesaid contains As first a true and distinct sight of sin many see their sins in a general slight and confused way but where is the man that sees sin to be the greatest evil even separating from the greatest good to wit God himself Isaiah 59.2 nay that so far as he gives way unto it so far he joynes with the Divel and fights against God that sees into the vile and loathsom nature of sin And where is the man that sees himself to be guilty of Adams fall himself to be stained and polluted universally with natural corruption himself to be guilty of such and such actual sins sins of Omission and sins of Commission that turns his sins upside down considers them in the circumstances of them Psal 119.59 2. The second particular the contrition and humiliation aforesaid contains is unfained and sound sorrow for sin Psal 94.16 17. Alas the most sin is their meat and their drink their very delight they storm and grieve because they cannot sin as they would are sorry and angry they have such a Minister as will reprove them for their sins that they may not go on in sin without any controul or if they have any sorrow in them at any time it is onely because of the punishment that attends sin Many that mourn for this and that outward cross and calamity present and imminent but do not at al mourn for sin the cause of it but a few whose hearts are rightly pricked for their sins Acts 2.37 And so for the other particulars Where is the man that finds sin a load and burden upon his conscience that doth humbly and heartily confess his sins that importunately cryes to heaven for mercy and that truly dislikes sin even to a sinful thought The particulars aforesaid being perpended it will appear that there is but a few that have contrite and humble spirits and so consequently but a few that partake of Christ and his benefits Vse 2. For the comfort and consolation of all such as have contrite and humble spirits they all they shall partake of Christ and his benefits such all such are they whom Christ came to seek and to save Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 57.15 And Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest The Lord doth not deal with the burdened conscience as Satan and his Instruments Satan Revel 12.4 when the woman was ready to be delivered of her Child was ready to devour her Child and so are his Instruments Now we hope say they you have followed Preachers gone to Sermons long enough no no Psal 147.3 He healeth the broken in heart and bindeth up their wounds to wit the Lord Isaiah 61.1 And to this purpose it is a wondrous thing to observe how the Lord sustains and bears up the wounded soul by a secret hope of mercy as we may see in the King of Niniveh Jonah 3.9 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not But for this hope the bruised heart would break and but for this hope the means of recovery and raising up would not be endeavored This hope keeps from despair and provokes to the use of holy means It is true saith the wounded soul I am in a miserable case but if there be any hope I will cry to heaven for mercy I will depend upon the Ministry of the word constantly I will creep into the company of those that make profession of Religion in a special manner who can tell but that the Lord may shew mercy to my poor soul May some man say this is very comfortable that every contrite and humble spirit shall certainly pertake of Christ and his benefits But how may I know that my heart is truly contrite and humble Signes 1. If thou judgest sin to be the greatest evil and the favour of God to be the greatest good 2. If thou hadst rather hear of mercy to thy
instrument that apprehends and applies Christ and his Merits Now we are to know that as there be very many who think they have this Grace of Faith and yet have it not why so there be some who have it and yet fear they have it not The latter of these we desire to encounter with by answering some of their Objections Obj. 1. We shall have some Christians to say That it is true indeed they make a profession of the Faith in a special manner and they dearly love Gods Word Gods Ministers and Gods People and earnestly desirous they are in every thing to please God but they do not know when or by whom they were converted and therefore they question whether they have the grace of true faith or no. Ans Although some of Gods people know and can remember the time and instrument this way why yet this is not required of all Gods people The Lord converting some even byone Sermon others by degrees and in a longer time as he best pleases May it not suffice to find this Faith by the effects of it but we must trouble our selves about unnecessary circumstances See what the man that was born blind saith in the like case Joh. 9.25 Object 2. But may some men say My faith is so little if any that I know not what to say I have many fears and doubtings Ans It is true that a great and strong faith is earnestly to be laboured for in the use of all good means 1. Because the stronger a mans faith is the more firme and close his union is with Christ 2. The clearer apprehension he hath of the pardon of his sins 3. The more boldly he goes to the Throne of Grace 4. The more patiently he endures afflictions 5. The more conscionably he walks in his particular Calling 6. The more manfully he fights with all his Spiritual enemies upon these grounds such as have but a weak and little faith must earnestly labour to have it stronger and greater but yet in the mean time these parties must not be too much discouraged First Because there may be many feares and doubtings where there is true faith Matth. 8.26 and 14.31 Secondly It is not the excellency and great measure of faith that justifies us but the Object of faith to wit Christ and his Merits Thirdly A weak faith if a true faith doth apprehend this object effectually and savingly as a little hand may hold a jewel of inestimable worth and a palsie hand a gift of great price He that did look upon the brasen serpent in the wildernesse but with one eye nay but with half an eye was as well and fully cured of the deadly sting of the fiery serpent as those which beheld it with both eyes 4. The strongest faith in this world is imperfect Abraham himselfe the father of the faithful had his doubtings as when he took Hagar and requested Sarah to say she was his Sister Object 3 I have but a little sense and feeling but a little assurance of Gods favour and of the pardon of my sins and therefore I suspect the truth of my faith Answ It is true indeed that this feeling and assurance is earnestly to be endeavored after by every godly person First Because it is a glimpse of heaven a kind of heaven upon earth Secondly Because it makes a mam nimble and chearfull in all manner of obedience active and passive as Nehem. 8.10 The joy of the Lord is your strength and Heb. 10.34 Ye took joyfully the spoiling of your goods knowing that ye have in heaven a better and enduring substance But yet we are to know that this feeling assurance is rather an effect of justifying faith then justifying faith it self and that justifying faith may be and is in many in whom this assurance is not as is plain by divers examples Psal 22.1 My God my God why hast thou forsaken me Here was faith in David my God my God but where was his feeling when he saith why hast thou forsaken me and so Heman the Ezrahite Psal 88.14 Lord why castest thou off my soul why hidest thou thy face from me Here was but a little feeling a little assurance and yet faith to be found in this party as is plain in the first verse of the same Psalm O Lord God of my salvation I have cried day and night before thee And so Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy and 16.9 He teareth me in his wrath who hateth me he gnasheth upon me with his teeth mine enemy sharpneth his eyes upon me What feeling was here but of Gods anger yet take notice of the faith that was in this man chap. 13. ver 15. Though he slay me yet will I trust in him The truth of it is there is a double certainty the certainty of adherence and the certainty of evidence the certainiy of adherence is the certainty of faith the certainty of evidence is the certainty of assurance Now there may be the former certainty adhering and cleaving to Christ by faith where there is not the latter the certainty of evidence and assurance Answ 2. Thou that art ready to conclude thou hast no faith because thou hast so little feeling of Gods favour do but for thy faith examine it by other effects of it as love to Gods Word Gods Ministers Gods People thy earnest desire to please God in all things and thou maiest find it which if thou dost thou mayest perceive Gods speciall love to thee in so excellent a qualification Object 4. But I have waited long in the use of holy means and yet have not attained to the blessing aforesaid and therefore I question whether I have a kindly faith or no. Answ First We must not appoint God the time when to bestow his blessings upon us but must stil wait his time in the use of means sutable to the blessings propounded Secondly we do ill to conclude upon this ground that we have no faith we should rather conclude hence that the Lord for the present sees not this blessing good for us I tell you every one of Gods people at every time cannot weild the sense of his favour and the feeling of his love but through corruption are apt to grow proud or carelesse in the use of the means Thirdly The longer we have waited and do wait the more plentful wil the consolation be when it comes Fourthly It may be the Lord makes us to wait for it to kindle our affections unto it and that we might the more prize it when we have it Fifthly It may be to correct our conceit that was in us before our regeneration in the daies of peace and securitie before our consciences were awakened we thinking it an easie thing to obtain the assurance of Gods favour and sins remission for so many a natural man thinks Sixthly Did not the Lord wait long upon us for our contrition and humiliation and will we murmur at him if we
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
parts or Sacramental union what it is 6. How the Sacraments of the Old and New Testament agree and how they differ 7. The number of Sacraments now in the time of the New Testament These questions being plainly answered we shall the better understand the Doctrine of Sacraments Quest 1. How Sacraments agree with the word and how they differ from it Answ 1. They agree in their Author the Lord being as the Author of the word so likewise of all true Sacraments Gen. 17.10 Exod. 12.3 .11 Luke 3.1 2 3. Matth. 26.26 1 Cor. 11.23 2. The word and Sacraments agree in this that the one as well as the other is to be dispensed by lawful Ministers Mat. 28.19 3. In that they both offer and reach forth one and the same thing to wit Christ Thus we see in what the word and Sacraments agree Now they differ as followeth 1. The word declareth Gods Will unto us by speech the Sacraments by visible signes and gestures Sacraments being a visible word 2. The word is as a Charter or Letter-Patent promising all good things in Christ unto all true Believers The Sacraments are as seals annexed to this Charter confirming what the word promiseth 3. By the word faith is begun and confirmed by the Sacraments it is only confirmed 4. The word pertaineth to all the Sacraments onely to such as make a profession of the faith Quest 2. What Sacraments are Answ They are sacred signes and seales of the new Covenant I call them sacred 1. Because they are ordained of God he being the Author of all true Sacraments as we have heard 2. Because they are ordained to holy use as we may observe in this brief definition then we say They are sacred sigâ—es and seals do but see Rom. 4.11 Now what the Apostle saith of Circumcision is true of all Sacraments the Lord in them as it were by Oath confirming unto true Believers that he will be their God and they again as it were by Oath binding themselves to be his people which indeed is the sum of the new Covenant the Lord promising unto true Believers that he will be their God and they re-promising unto him to be his people Quest 3 What are the ends of Sacraments Answ 1. That they might be a means to preserve and spread abroad the Doctrine of the Gospel Sacraments themselves being a visible word and yet no Sacraments I mean the outward signes without the word to wit the word of institution and then they occasioning the Preaching of the word 2. That so the true Church might be outwardly distinguished from all other Sects and Companies she having Rites Ceremonies and Worship of Gods devising and appointing and not of mans 3. That they might be bonds of mutual love betwixt the faithful 4 That so true Believers might swear Allegeance unto God bind themselves to continue faithful and obedient unto him 5. And especially that they might serve to confirm the faith of Gods people in Gods promises Quest 4. What are the parts of a Sacrament Answ Two 1. The sign 2. The thing signified The sign is the Element or Elements as Water Bread Wine and the whole external action conversant about the same The thing signified is Christ and his benefits or the participation and communion of Christ and his benefits Quest 5. The union of the parts or Sacramental union what it is Answ This union is a real union Christ and the Elements are truly and really united Hence it is that our Saviour saith of the Sacramental Bread this is my body and of the Wine this is my blood Mat. 26.26 28. But this union is not a Physical or natural union as the Papists hold as though the sign were changed or altered in o the thing signified Neither is it a local union as the Lutherans dream as though the thing signified were locally present as well as the sign but it is a mystical and Spiritual union and consists in the things following 1. A natural aptness in the sign to resemble and express the thing signified As doth not water naturally represent and express a cleansing and bread and wine a nourishing and comforting 2. The Lords appointing and applying of such and such Elements unto Sacramental use as Water to resemble Christ in his washing and cleansing quality Bread and Wine to resemble Christ in his nourishing and comforting property This being that to wit the word of Ordinance that carries the soul of the Believer from earth to heaven from the sign unto the thing signified 3. The Lord ordaining and appointing the outward sign not onely to represent and resemble Christ and his benefits but likewise as an Instrument and Channel to convey him and his benefits really to the soul of the true Believer the true Believer at one and the same time receiving the sign and the thing signified the one Corporally the other Spiritually And thus we see the union betwixt the sign and thing signified is real but Spiritual and wherein it consists Now from the union aforesaid it is usual in the Scrptures by an improper but Sacramental speech 1. To call the sign by the name of the thing signified and contrarily 2. To ascribe that to the sign which is proper to the thing signified and contrarily Quest 6. How the Sacraments of the old and new Testament agree how they differ Answ 1. They agree in the Author they all being ordained and instituted by God 2. They agree in the thing signified to wit Christ and his benefits the Believers of the Old Testament being as well saved by Christ as the Believers of the New Romans 4.11 1 Cor. 10.4 Now they differ divers wayes 1. In Rites and Ceremonies 2. In clearness The Covenant of grace was more hidden and obscure in the time of the Old Testament Christ the Foundation of it being not then come then in the time of the New and so the seals of the Covenant sutably the Sacraments of the Old Testament pointing at Christ to come but the Sacraments of the New shewing that Christ is come 3. In efficacy The Sacraments of the New Testament in the ordinary course being more effectual then the Sacraments of the Old a greater power of the Spirit in the ordinary course going with ours then did with theirs our souls being more perswasive and impressive then theirs 4. They differ in number there was divers Sacraments in the time of the Old Testament not onely Circumcision and the Passeover Sacraments ordinary but likewise extraordinary Sacraments or as some call them resemblances as the Red Sea the Cloud Manna and the water of the Rock It is true there was no more ordinary Sacraments in the time of the Old Testament no more Sacraments for being and standing then in the time of the New Quest 7. The last question What 's the number of Sacramens in the time of the New Testament Answ Onely two Baptism and the Lords Supper the former succeeding Circumoision the latter the Passeover
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
so often mourned O the affection that he wil then manifest unto them Not a good purpose not a good thought of theirs wil he conceal not an evil thought of theirs in any part of their life wil he charge them with What joy and comfort wil the pronouncing of the sentence afford unto them Mat. 25.34 and then they to be so advanced as to joyn with their Judg in judging of wicked men and Angels 1 Cor. 6.2 3. We go no further in this Use because of the Doctrine following desiring to reserve every thing for its proper place Vse 3. For Exhortation to exhort Christians divers waies 1. To be frequent in self-judging so at the day of judgement they shal not be condemned with the world Nay so in this world they shal avoid many particular judgements which otherwise will befal them 1 Cor 11.31 32. Now this self-judging doth comprise the particulars following 1. Self-examination touching the sins a man is guilty of 2. Sins confession which must be serious and hearty 3. Self-condemnation which is a passing of sentence against a mans self at the Bar of Gods Justice 4. An appeal unto the Throne of grace or an importunate suing for pardon in and through Christ 2. To take heed of rash judging Rom. 14.10 1 Cor. 4 5. Now this is rash judgment 1. When our Christian Brethren do wel to say they do ill 2. When they do ill to make it worse 3. When a thing is doubtful to take it in the worst part 3. To exhort Christians that when at any time they have any doubtful business or matter to be controverted they would be willing to refer themselves to the judgment and censure of their godly Brethren 1 Corinthians 6.1 c. 4. To be sober prayerful watchful heavenly-minded and fearful to offend God even in the least thing Luke 21.34 35 36. 1 Pet. 4.7 Rev. 14.7 So the Apostle Paul Acts 24.15 16. 5. To labour for patience when at any time wrongs and injuries are done unto them 2 Thess 1.5 6 7. James 5.7 8. 6. To exhort Christians to be loving merciful and bountiful to their Christian Brethren in their distresses Matth. 25.34 35 36. 7. And lastly to persevere and hold ouâ— in good courses even unto the end 2 Epistle of John v. 8. Rev. 3.11 Thus much for the Doctrine of the last judgment Now we should proceed to the two consequents of it viz. 1. The eternal happiness of the godly 2. The eternal misery or damnation of the wicked We shal only speak of the first here having largely handled the 2d in another place Of the first Consequent of the last judgment THe first consequent of the last judgment we commend unto you in the Doctrme following Doct. The godly all the godly when the last judgment is ended shall possess the Kingdom of God Though that woman Matth. 20.20 c. desired a special priviledge for her two sons wherein she seems very ambitious yet so much she takes for granted that Christs Kingdom shal be possessed of the godly all the godly and by the rule of contraries 1 Cor. 6.9 Ephesians 5.5 But more plainly Matth. 8.11 12 13. and 13.43 and 25.34 46. Acts 14.22 2 Cor. 5.1 Rom. 2.7 10. Several Grounds Ground 1. Gods Decree The Lord in his Eternal Counsel hath ordained and appointed them to this possession to possess his Kingdome and so we are to understand that passage from the foundation of the world Matth. 25.34 That is before the foundation of the world to wit from all eternity See Rom. 8.30 The Apostle speaks as of a thing past because it was Decreed a thing set down in Gods Decree And Acts 13.48 Hence it is they are said to be written in the book of Life Phil. 4.3 Rev. 21.27 Ground 2. Christs Purchase He by his obedience Passive and Active hath purchased Gods Kingdome for all the Elect Ephes 1.11.14 1 Thess 5.9 Heb. 10.19 20. Now the godly all the godly do manifest themselves to be of that number Ground 3. Christs Intercession on earth and in heaven On earth John 17 24. In heaven Rom 5.10 John 14.2 3. Ground 4. Whilest they are here on earth they receive of his anointing and so become Spiritual Kings and Priests Spiritual Kings whereby they are apted and fitted for Gods Kingdome Spiritual Priests whereby they daily as they are enjoyned Mat. 6.10 pray for it Rev. 1.6 and 5.10 Ground 5. Gods Promise and Oath John 3.16 and 10.28 1 John 2.25 Heb. 6.17 18. Ground 6. Christ their head in their flesh is ascended into Gods Kingdom and where the Head is there the Members must be in due time and to prefigure and the better to assure this some of the Members are there already as Enâ—ch and Elias and those mentioned Matth. 27.52.53 Before we come to the Application we have some questions to answer the first is touching the evils the godly shal be freed from when they possess that Kingdom The second question is touching the place it self The third question is touching the good which the godly shal enjoy in that Kingdom Quest 1. The evils which the godly shal be freed from when they possess Gods Kingdom Facilius dicere possumus quid ibi non sit quam quid ibi sit saith Augustin 1. They shal be freed from Hell have an everlasting discharge from that most woful and horrible place Rom. 8.1 Rev. 21.8 2. They shal be freed from sin there shal be no more blindness in their minds no more rebellion in their wils no more disorder in their affections nay they shal be freed from the power and possibility to sin be in a better condition then ever Adam was In his best estate he might sin but they shal be confirmed as the good Angels Isaiah 60.21 1 Pet. 1.4 Mat. 22.30 3. They shal be freed from all sorrow shame and grief Isaiah 25.8 Rev. 21.4 4. They shal be freed from all Adversary power all enemies corporal and Spiritual and the fear of them there shal be a perpetual triumph without War or fear of War Luke 21.28 5. They shal be free from the displeasure of God he wil never be angry with them any more Rev. 22.3 6. They shal be freed from all thraldom servitude and bondage all Oeconomical Political and Ecclesiastical Relations shal then cease with Abraham Isaac and Jacob they shal sit down in the Kingdome of heaven 7. They shal be freed from all toyl and labour all the labour and toyl of both callings 2 Thess 1.7 Heb. 4.9 Rev. 14.13 8. They shal be freed from all uncomilness of body all bodily deformity 1 Cor. 15.44 Phil. 3.21 9. They shal be freed from all the means of a natural life and from the inconveniences that attend the same there shal be no need of meat drink sleep raiment physick marriage Matth. 22.30 Rev. 7.16 10. They shal be for ever freed from all the evils aforesaid Quest 2. Now we come to the second question and that
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
To observe the Superstitious the Prophane the Covetous what pains they take to go to hell rise up early sit up late and all to go to hell 3. Would it not much dulcifie often to meditate upon the end godliness tends unto to wit happiness everlasting happiness Rom. 2.7 10. Object 2. But such as are forward and zealous we observe them many times to be necessitated to be opposed and persecuted Answ 1. But thou dost not see into their inside the inward man the grace and comfort that lodgeth there 2 Cor. 4.16 Acts 5.41 Heb. 10.34 We read of a worthy Germane Philip Lansgrave of Hâ—ssâ— who being a long time Prisoner under Charles the fifth Emperor and being demanded what upheld him all tâ—aâ— time he answered that he felt the Divine consolations of the Mâ—â—tyâ—s And this is that indeed which Chr st pâ—â—miseth to the persons aforesaid even in this life Mark 10.29 30.2 Wil not a Kingdom an everlasting Kingdom make amends for all their outward necessities afflictions and persecutions see Mat. 5.10 11 12. See Moses Heb. 11.24 25. And the Apostle Paul 2 Cor. 4.17 18. He opposeth glory to affliction heavy massy substantial glory to light affliction eternal glory to moment any affliction And therefore we faint not saith he whatsoever we suffer and thus our Saviour These two objections bâ—ing answered we go on to the other Members of the Exhortation Then 4. To exhort the godly not onely to grow in love one towards another but more and more to desire society one with another and the reason is this because the time is coming when they must live together and that for evermore Hence it is that the Apostle Peter exhorts godly Husbands to carry themselves lovingly towards their godly Wives 1 Peter 3.7.5 To exhort all the godly in any case to labour heavenly-mindedness to use the world as though they used it not feelingly to know and profess themselves to be Strangers and Pilgrims here and so they wil manifest that they wait for this Kingdom Heb. 11. from v. 13 to v. 17. To this our Saviour exhorts Matth 6.19 20. And so the Apostle Paul Col. 3.2.6 To exhort the godly that they earnestly strive with all patience to undergo afflictions and crosses when it shal please God to reach out unto them a cup of afflictions and bid them drink a draught of it to the bottom the meditation of this heavenly Kingdom must be as Sugar in their Pockets to sweeten the Cup withal See again Romans 8.18 2 Cor. 4.17 18. Heb. 11.26 I could be content saith Augustine to endure the torments of hell to gain this joy rather then to lose it Ignatius as some say Pauls Scholar being threatned as he went to Martyrdom with the cruelty of torments answered with courage Fire Gallows Beasts breaking of my bones quartering of my members crushing of my body all the torments of the Divel together let them come upon me so I may enjoy the Lord Jesus and his Kingdome These six wayes from the Doctrine in hand we have exhorted the godly 2. Now we come to exhort the ungodly such as for the present are so to exhort them to consider of this Kingdom of this heavenly Kingdom the excellency of the place the evils which all the godly shal be freed from there and the good they shal enjoy there and wil they lose this Kingdom for a little labour come short of it for a base lust are the pleasures of sin for a season to be compared with the everlasting joyes of heaven nay to be compared with the inward consolations that the godly have in this world Psalm 4.7 1 Cor. 2.9 And wil they not take as much pains to go to heaven as they have done all this while to go to hell O yes say they we would fain make out for heaven take any pains for the Kingdom you are speaking of resemble we would the Merchant spoken of Matth. 13.45 Why then this you must do Holiness as you have heard is the way to Happiness Godliness to the Kingdom of Heaven You must labour to be godly Now godliness cannot be had without Christ therefore marry the Heir get the King and the Kingdom is thine too When Christ comes into a soul he comes attended with a train of graces But this is the business Thou wilt not make out for Christ until thou see and feel thy lost estate Why then that thou mayest be acquainted with Christ nay marry Christ that thou mayest be brought to a Legal contrition nay to an Evangelical contrition and so made fit to be espoused to Christ thou must in the outward means take the Kingdom of heaven by violence Mat. 11.12 constantly attend to the word of the Kingdom for so it is called Mat. 13.19 imitating them we read of Luke 51. See John 6.27 Rom. 1.16 and 10 14 Thus we have now done with the first Consequent of the last Judgment to wit Eternal happiness or salvation We should now proceed to the other to wit Eternal misiry or damnation but that we have spoken of in opening the last Member of the second Principle and threfore we refer the Reader thither Laus Deo