the cause of our own eternal misery 4. If the benefit be so great and so redounds to us that we have a great part and share in it then our obligation to thankfulness is very great If we knew our own unworthiness and our woful condition the greatness of the benefit would more clearly appear and stir us up to thankfulness Therefore le ts consider these things more seriously and acknowledge the benefit with all humble thankfulness use the means of grace vouchsafed unto us and receive Christ upon those gracious terms he is offered unto us Shall God come so near to us and shall not we come near to him Shall he seek us first and we not seek him this were a grievous sin and the highest degree of ingratitude I must needs tell you that to receive a message of eternal peace from heaven and not acknowledge so great a mercy to enjoy the means of conversion and not use them to have Christ offered and resist him are the greatest sins deserve the greatest punishments make salvation impossible and damnation unavoidable Chap. 4. Of teaching all Nations and of teaching in general and the Matter to be taught and of Christian confession Sect. 1. The Second Proposition is this 1. Christ commanded the Apostles to teach all Nations AS they must go to all Nations so they must teach them except they go they cannot teach therefore this going as was formerly observed is subordinate to this work of teaching without which the former is in vain And as they were bound to the former so they were to this latter much more and the persons to whom they must go the same they must teach But for the better understanding of this Proposition we must enquire 1. What this teaching is 2. What 's the matter to be taught 1. Teaching is a communicating our knowledge to others and this done by certain outward signs and expressions which God hath appointed for that end For he hath given us the gift of speech and writing to signifie our mind unto others To teach in St. Mathew and St. Mark is to Preach which seems to be somewhat more But both imply that they were endued with certain and sufficient knowledge of such things as they must make known unto the Nations of the World and as their knowledge was certain so Christ had promised the Spirit for to guide them infallibly in their teaching and preaching whether by word or writing And there was a special reason why Christ should thus direct them for their doctrine must be the rule of Faith and practise unto the whole Church not only for a time but till time shall be no more But to teach in this place seems to be teaching with success so as to cause the persons taught to learn that is to receive their Doctrine understand it approve it be convinced of the truth of it and be converted by it so far as to be made Christians Therefore some have thought fit to turn the place thus Go and Disciple all Nations and the Persian translator so understands it For he makes this work to be a reducing of the whole World to the Religion and Faith of Jesus Christ. It s true that their Doctrine had not this success with all persons to whom it was sent For some opposed and blasphemed it some heard it and neglected it to some it was foolishness to others very offensive and a scandal but by vertue of the spirit it was to many the power of God unto Salvation This is teaching which must be not only private but publick they must Preach Preachers anciently were called amongst the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers from Heaven and also publick Officers imployed by their Soveraigns to signifie their Will and Pleasure unto their sujects Their work was to go into all parts of their Dominions and solemnly with a loud voice and sometimes with sound of Trumpet to publish their Edicts and let their subjects know their Princes mind But it its very likely the Evangelists took the expression out of the Old Testament and therein did allude to the Proclaiming of the year of Jubilee as may appear from the Prophet Esay 61. 1 2. where the word is used In respect of this act the Apostles might be truly denominated Messengers Cryers Publick Officers yet sent from Heaven and not from Earth From God and not from Men. They were eminent Officers of Christs kingdom Their works was to Proclaim and publish his Laws promise peace perswade men to Repentance and Faith and so make them Subjects unto their blessed Saviour and Redeemer This teaching both for the matter and mannor was extraordinary wonderful and plainly Divine was accompanied with the blessed spirit and wrought wonderfully upon the hearts of men and had rare effects and proved the mighty power of God unto Salvation This will be more evident from the 2. Thing which is the matter commanded to be taught which according to St. Mark is in one word the Gospel Mark 16. 15 16. Go ye unto all the World and preach the Gospel unto every creature He that believeth and is baptized shall be saved but he that believeth not shall be damned The matter therefore in general is the Gospel in particular the Doctrine of Christ Faith Baptism and Salvation of Unbelief and Damnation According to Luke Luke 16. 46 47. its concerning Christs suffering Resurrection Repentance Faith Remission of sins In this Evangelist its the Doctrine of God the Father who made heaven and earth and so loved sinful man that he gave his only begotten Son for his salvation concerning Jesus Christ who was incarnate suffered died rose again for our Resurrection concerning the Holy Ghost by the word converting us making us capable of remission and sanctifying us to Eternal Life Sect. 2. Thus we understand what teaching and preaching is 2. What the Doctrine to be taught Now I will take the liberty to enlarge and manifest 1. That this is our Saviours Creed 2. That its the ground of the Ancient and Apostolical Creed 3. That that which is called the Apostles Creed is agreeable unto this of our Saviour 4. That it is the abridgement of the Scriptures 1. This is our Saviours Creed delivered in these words unto his Apostles as the substance of the Doctrine which they must teach and a form of Faith to be professed by all such as by Baptism are to be solemnly admitted into the number of his Disciples Not that he had not often and more at large taught the same as we may read in his Sermons and conferences related by the Evangelists I will instance in one passage of his discourse with Nicodâ—mus The words are these 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life This Text begins with God and ends with everlasting life as many confessions do And therein we may observe 1. God the Father who created the
irrecoverably lost and are delivered into chains of darkness reserved for the judgment of the great day Man received Laws both moral and positive by which he was bound to perform perfect and perpetual obedience or else to suffer death yet man being tempted by the Devil fell and by one man sin entered into the world and by sin death and death passed over all men in that all men have sinned This was the just judgment of God who cursed the Serpent and the Devil punished man and woman yet promised them a Saviour the seed of the woman who should break the Serpents head and take away his kingdom and power over mankind This was the judgment of the supream Lord whereby many of the Angels continuing obedientin the day of their great trial were confirmed in an estate of holiness and bliss the apostate wretches were condemned to eternal death and so fell as never to rise again yet man had hope of recovery because God by his infinite mercy was willing to prevent his eternal ruine I believe that God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life This Son who is our Redeemer is that word whereby all things in Heaven and Earth even the Principalities Powers Thrones and Dominions of Heaven were created who is the brightness of his Fathers Glory and the express Image of his Person This word issued out of Eternity and in fulness of time was made flesh dwelt amongst men who saw his glory as the glory of the onely begotten Son of God full of Grace Truth So that he is truly God and truly Man in whom conceived by the Holy Ghost and born of the Virgin Mary we have One Person Two Natures eternally distinct and inseparably united He was conceived at Nazareth bornat Bethlehem saved in Egypt from bloody Herod and brought up in the place of his conception and his very birth was matter of joy and melody to the Angels of Heaven This Jesus of Nazareth was the Christ promised of old the seed of the Woman of Abraham of David according to the flesh and was anointed with the Holy Ghost above his fellows and was made King Priest and Prophet above all other Kings Priests and Prophets that he might govern us by his Power direct and teach us by his Wisdom and sanctifie us for ever by his own Sacrifice first offered for sinful men and then pleaded in Heaven 〈…〉 s all penitent Believers I believe that Jesus Christ the Word made flesh did humble himself very low took upon him the form of a servant and became obedient unto death the death of the Cross and both in life and death did manifest his Divine excellency and glorifie his heavenly Father In the day of his humiliation he did hunger thirst fast pray weep and took upon him the infirmities of man yet without sin and was mortal His conversation was holy and spotless and was so ordered that both in life and death he was a Mirrour of all heavenly Virtues His Doctrine whereby he revealed the Mysteries of Heavens Kingdom was pure and full of profoundest Wisdom and of sovereign power to save mens souls and his words such as never man spake and were confirm'd by signs and wonders and glorious miracles by which he declared himself to be the Son of the living God He by himself his Apostles and other assistants whom he had chosen and qualified for this work began to gather Disciples and lay the foundation of his everlasting Kingdom yet notwithstanding these so many Divine excellencies he suffers many indignities from his unworthy and ungrateful Brethren whom he loved above all other People in the world though he was a Son yet he learned obedience by the things he suffered For many did not believe in him many were offended with him The ambitious covetous corrupt hypocritical High-Priests Rulers Scribes Pharisees Sadduces being discovered unto the people and by him reproved for their sins and deserted by many of the people did envy him hate him persecute him revile him blaspheme him and designed his death which they often and many ways attempted and in the end prevailed In the last night of his mortal life on earth after the eating of the Passover the institution of the Sacrament of his blessed body and blood his consolatory speech unto his Disciples his heavenly prayer he enters into the fatal place and garden where his greatest sufferings began Then upon his serious consideration and lively apprehension of the bitter Cup he was to drink and the fearful passion and tempattion now at hand he falls into a grievous and extreme Agony wherein with earnest prayers tears and loud cries he desires his heavenly Father to spare him and to let the Cup pass from him yet so that he wholly resigns himself unto his will He desires his Disciples especially three of them to watch with him and to pray for an hour yet they fail him he falls upon the ground deprecates the Cup three several times sweats drops as it were of bloud and at length an Angel was sent from heaven to comfort the Lords of Angels so deeply was he humbled so greatly was he afflicted so much was he difcomforted while he prepares himself to encounter the powers of Hell and expiate the sin of man This woful fit was no sooner passed over but he is betrayed into the hands of sinners apprehended bound brought before the Council accused condemned as a plasphemer worthy of death and so the judg of Men and Angels was judged he is hoodwink't buffeted blasphemed spit upon and most fearfully aboused and being formerly betrayed by s and now with cursing swearing and forswearing denyed by S. Peter and forsaken of all his Disciples As for this he is brought before Pilate falsly charged with heinous crimes yet justified as having done nothing worthy of death The Judge is afraid to condem him willing to release him scourgeth him and at the importuniy of his bloudy enemies he at length condems him to the cruel cursed ignominious death of the Cross and delivers him to the Souldiers who deride him abuse him torment him and lead him to the place of execution There he is stripped crucified endures open shame cruel pains revilings bitter taunts from the High-Priests the People the Malefactors crucified with him and the Souldiers yet he reviles not again nor threatens but in respect of wrong received he is silent and dumb as the sheep before the shearer prays for his enemies provides for his disconsolate Mother comforts such as do bewail him and foretells their future misery In the height of his passion he cries out such was the extremity My God my God why hast thou forsaken me commends his Spirit into his Fathers hands and so dies This suffering and death was such as never any before it never any after it like unto it So much was signified at that time when the Heavens were darkned
To relie upon God thus represented and believed as able and promising eternal life unto sinful man upon fairest terms 3. To profess this our faith God is the efficient cause by his Spirit of this faith he is the object his word is the rule 3. This faith we Protestants do profess this faith they of Rome do profess and both agree not only in the words but for the most part in the sense of this Creed as appears by the exposition thereof given in their Trent Catechism This is not so to be understood as though there were no errours in that except in these three particulars For besides the many truths delivered in that part of the Catechism there are several errours intermixt though none of them so gross as these three 1. In the manner of Christs birth 2. In the division of Hell into several parts 3. In the visible Headship of their Roman Pontif over the universal Church Though none of these have any ground in Scripture or in the writings of purest Antiquity are no ways necessary or conducing to Sanctification and Salvation and are more like Fancies and Fables then any solid truth yet we must be condemned as Innovators Hereticks Schismaticks as having no hope of salvation till reconciled to their Church and having no existence of a Church before Luther this is their charity but this is our comfort God will be Judge and they as well as we must be judged and they cannot prove that by our publick Doctrine we have added any new Article to the Ancient Catholick Apostolick Faith nor rejected any matter of doctrine or practice which is necessary or effectually conducing to salvation 4. Though this form of confession be generally received amongst us yet we find in it two additions not expressed in many former Creeds 1. Is the descent of Christ into Hell 2. Concerning the holy Catholick Church the Communion of Saints Concerning the first its doubted 1. When it was added to this confession 2. What the sense and genuine meaning of it is 1. We find it not in many of the ancienâ— and Apostolical forms of confession not in the Nicene or Ephesiene or Constantinopolitan Creed nor yet in the Roman Therefore Ruffinus in his exposition of this Creed confesseth that this article of Christs descent into Hell is not found either in the Roman or Oriential Creeds Besides some inform us that it is not found in genuine Copies of Athanasius his form therefore some say that it was brought in by a Synod held at Aquileia 2. As for the sense it s much controverted For some will have the words to signifie no more then that he was buryed others that Christ suffered in his soul the pains of Hell others that he passed into the estate and place of the dead others that in his soul he passed locally and substantially into Hell to preach unto the spirits and souls there imprisoned Thus Lib. 6. Ruffinus in his exposition thus Stromat Clemens Alexandrinus thus the first Reformers wko in the time of Edward 6th composed the Articles of Subscription for which they out of Clemens Alexandr alledged the Text 1 Pet. 3. 18 19. yet that explication was omitted in after-times when the Articles were reduced to the humber of 39. as now they are without any addition to the words of the Creed for the words of the Article are only these As Christ dyed for us and was buryed so also is it to be believed that he went down into hell The second addition is concerning the holy Catholick Church the Communion of Saints For though there is no Creed but implies that there a number of people who being called do believe and are partakers of the benefits of Christs Redemption yet in many ancient forms we find no mention of these words Yet the sense of them is plain and the matter clearly expressed in Scripture The occasion of the inserting of them might be the Schism of the Donatists or some others like them who confined the Church to themselves at Cartenna in Africk and like many in our days refused Communion with any other Christian but of their own party Whereas the Article according to the Scriptures signifies that the Church since this commission in my Text was put in execution by the Apostles going into all Nations and reducing many unto Christ became universal And these reduced are all of them Saints and though they be many living at a distance without any interview or converse civil one with another yet they are but one Body Society Corporation under Christ their Head and have spiritual communion one with another in the same Faith Sacraments and Spirit This is against not only the Jew but the Schismatical Donatist and also Rome it self as confining the term Catholick to her own party and engrossing the priviledges of the universal Church as though they did only belong to her who is but a little part or particle of the same Chap. 5. Shewing how in this Doctrine of our Saviour we have the abridgment of the Scripture Sect. 1. THe second proposition in the Mandate was That Christ commanded the Apostles to teach all Nations after the explication whereof I did enlarge and undertook to manifest four things 1. That the Doctrine to be taught was our Saviours Creed 2. That it was the ground of all the Apostolical and ancient Creeds 3. That the Creed commonly called the Apostles is agreeable to this Doctrine 4. That it is the abridgment of the holy Scriptures This undertaking in respect of the first three things according to my poor ability I have performed It remains I make good the fourth and last which is to make it evident that it is the abridgment of the holy Scriptures To this end I will 1. Acquaint you with the principal subject and parts of the Scripture according to the method of the Creed 2. Teach you how to refer the several parts of the Scripture to those parts 3. Reduce the whole to the form of a confession 1. The principal subject of the Scriptures is God and therefore they are called the word of God in writing not only because in them God speaks to man and hath revealed his mind but also because they speak of God So that he is not only the efficient but the Subject of the same This most excellent subject is represented in this Book of Books 1. As he is in himself from everlasting to everlasting 2. As he is the univesal and supreme effiecient of all things out of himself 1. As in himself he is represented as only one most perfect glorious substance whâ— always acting upon himself and contemplating himself produceth a word which perfectly and fully represents himself and his own infinite and eternal goodness unto himself and so is infinitely and eternally enamoured delighted and satiated with himself For the Scriptures tell us that he doth know and love himself from all eternity and is infinitely and eternally blessed in himself Sect. 2. As he
the Earth did quake the Rocks did rend the Graves were opened the Veil of the Temple was rent in the midst from the top to the bottom to signifie that the great High-Priest having offered himself by the eternal Spirit without spot was entring with his own Blood into the Holy Place of Heaven to obtain eternal Redemption and the expiation of mans sin for ever The very frame of Heaven and Earth seem'd to be shaken in the time of this great suffering men were astonished women wept many beat their breasts the Centurion who had the charge of this execution was convinced that the party executed was the Son of God Our blessed Saviour suffered this death with unparallell'd patience meekness he laid down his life willingly in obedience to his heavenly Father and out of love and a longing desire of sinful mans salvation No man could take it from him till the hour was come and he was willing to part with it because he as a Priest and general head and representative of mankind offered his life unto his heavenly Father as supreme Judge as a ransom for sinful man therefore his death was the greatest Sacrifice and the highest piece of service and obedience that ever was performed and was so highly accepted of God that it made him propitious satisfied his Justice merited his favour to sinful man made his sin pardonable and his salvation possible upon fairest terms whil'st he was by his own blood entring the sacrary of heaven his side is pierced and out of the same issue water and blood His body is taken from the Cross decently interred in a new Sepulchre where never any man was laid before his soul abides for a time separate and under the power of death and his humiliation did continue till the Resurrection and by his burial he hallows the grave to all believers By this Humiliation thus finished the foundation of our eternal salvation is laid and a way prepared and opened for a passage into heavens Kingdom I believe that Jesus Christ who was thus humbled who suffered cruel pains and was delivered to death for our transgressions was raised for our justification and so to communicate the mercies merited by his death converts us and procures the actuall remission of all the sins of such as repent and believe in him and by his life saves such as he had reconciled by his death He that did rise was the very same who died upon the Cross and the same body and soul which were separated by Death were united again by Resurrection as man he was raised as God he raised himself he rose never to die again but to live for evermore The time was the third day according to the predictions and prefigurations of old and the decree of God's eternal wisdom God did not suffer his Holy One to see corruption The manner of this Resurrection was glorious God then shook the Earth sent from Heaven an Angel appearing in great glory who terrified the Guard rouls away the stone which closed up the Sepulchre and made way for Christs Disciples to come freely and see that he was not there The Graves were opened divers of the Saints raised and appear'd in the holy City Death was conquered and divers of his Captives rescued out of his hands This his Resurrection was made manifest by testimony of Angels and of divers others who saw him spake with him and were assured of it he appears unto many and that many times and especially to the eleven Apostles who saw him heard him did eat and drink with him touched him with their hands To these he unfolds the Mysteries of his Kingdom gives them commission to go into all Nations and commands them to stay at Jerusalem till they received the Holy Ghost according to the promise of his Father God by thus raising him did manifest that he had accepted his Sufferings and Death as a full propitiation of the sins of men and by saying Thou art my Son this day have I begotten thee made him universal King and Priest fully consecrated for ever He rose as head and representative of mankind especially of his Church and became not only the pattern but the first fruits and cause of our Resurrection so that as in Adam dying all died so in Him rising we shall all be made alive first to newness of life then to eternal glory The same Spirit that raised Christ from the dead shall raise us from the death of sin unto newness of life and raise our bodies to immortality forty days he stays on Earth to comfort his Disciples strengthen their Faith make evident his Resurrection and give orders for the administration of his future Kingdom then he ascends from Mount Olivet in a Cloud up into the Heaven of Heavens Men and Angels being witnesses according to a former Vision that one like the Son of man came with the Clouds of Heaven and came unto the ancient of days and that the Angels brought him peace before him He ascended that he might fulfill all things send down the Holy Ghost enjoy full joy in his Fathers presence and pleasures at his right hand for ever make intercession for his Saints prepare eternal blessed mansions for them raise up their thoughts and affections to that heavenly estate he had merited and prepared for them that where he is our hearts might be also and that he might receive a place at his Fathers right hand so it was prophesied of old that when the Son of man was brought before the ancient of days there was given him Dominion and Glory and a Kingdom that all People and Nations and Languages should serve him his Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroy'd For his Father said unto him Sit at my right hand till I make thy foes thy footstool and gave him a name above all names and set him far above all Principalities and Powers and Might and Dominion and every name that is named not only in this world but in that which is to come He was solemnly invested with a supreme universal power above all men and Angels established in his Kingdom confirmed by Oath in his everlasting Priesthood sent down the holy Ghost the Gospel the rod of his power went out of Zion he reigned in the midst of his enemies and many thousands did willingly submit unto him and his people for number were like drops of dew which fall from the womb of the morning When all things are fulfilled all enemies subdued the number of his Saints finished he will come from Heaven to determine of the final estate of men and Angels and judg both quick and dead And then he will deliver up his Kingdom to the Father that God may be all in all I believe that the Holy Ghost which is One God with the Father and the Son and is the Spirit of the Father and the Son by whom all things in Heaven and
very little our imperfections many yet we must desire and endeavour to be perfectly obedient to the end 4. We pray Give us this day our daily Bread In the former part of this form of prayer we sought of God spiritual blessings and such as tended more immediately to Gods glory and our salvation And in this we sue for temporal mercies and the necessary comforts of this life whilst we are seeking a better and the order here observed by our Saviour doth teach us that we must prefer spiritual graces before temporal blessings and seek Gods Kingdom and his righteousness first which if we do we may more certainly expect our daily Bread according to his promise In the words we have 1. Bread 2. Our daily Bread 3. This day 4. Our petition for this to be given us 1. By bread is meant all necessary comforts of this life which are given us that we may more chearfully and freely without distraction serve our God seek his Kingdom and do his will Bread which is the staff of Life and hath great affinity with Mans Body is only namely to signifie that we must not seek unnecessary dainties rarities variety superfluity and abundance to expend them in maintaining our Pride pomp and pleasure These necessaries signified by bread are private or publick temporal Commodities Goods Blessings as health food raiment house lands cattle and other things whereby Man 's life is preserved and also good government peace seasonable and plentiful times safety quiet enjoyment of that we have and Gods blessing upon our labours 2. Our daily bread that is the bread of our indigency which we daily want so the Syriack our Bread for to morrow so the Arabick our Food of every day so the Ethiopick our Bread which is necessary for the day The meaning of all is that by daily bread is meant a competent portion of necessaries fit for the preservation of our lives so that we need not perish or be distracted with fear of want 3. This day that is the present time of our life and doth imply that our life is not long neither must we expect to live many daies and though we have not provision beforehand but from hand to mouth as the Proverb is yet we should be content and trust in God we must not perplex or distract our selves with thoughts of future times nor promise to our selves long life and torment our souls with needless and ineffectual cares as tho we had no faith no Father in heaven no Interest in him or think that he that feeds the Ravens who make no provision for time to come nor have any thing laid up in store will be so careless of us as to see his Children want bread 4. We in these words petition our heavenly Father to give us this bread This implies 1. That we have nothing not one morsel of bread but from our God 2. That he gives us this and all things necessary freely we do not deserve or buy it but beg it at his hands therefore 1. we seek it of him by prayer for our selves and others 2. That he would continue to provide for us still 3. That he would bless that which he gives and we possess unto us for if he give it not we have nothing if he continue it not it s easily took from us and tho we be as rich as Job yet we may be as poor as he was in a day have much this hour and have nothing the next and that our best and most wholsom food without his blessing can do us no good 4. We pray that God would deliver us from Diseases sickness famine nakedness sword oppression drought inundation unseasonable times and all such things as deprive us of our daily bread and because we never knew what want of bread is nor ever considered how much we depend for these things upon our God therefore we so little prize these earthly comforts and are unthankful for these mercies 5. We must with our prayers labour and use lawful means for the attaining of these things be provident frugal liberal charitable and expend as much as we can spare in pious uses and then that Father who will give us Eternal will surely give us Temporal blessings he that will give us an heavenly kingdom will give us earthly necessaries and he that hath given us Christ will with him give us all things 5. We pray for forgiveness of our sins in these words Forgive us our trespasses as we forgive them that trespass against us Here begins the deprecatory part of this prayer whereby we seek deliverance from evil and that which is contrary to our happiness This kind of prayer is sometimes joyned with weeping fasting complaints lamentations and confession of sins The first evil is that of sin past which remains in the guilt for to understand this petition we must consider 1. Trespasses 2. Our trespasses 3. The forgiveness of trespasses 4. The party forgiving 5. The party capable of forgiveness 1. By trespasses we must understand sin and disobedience to Gods Laws the word which in St. Matthew signifies debts is expounded in Luke by a word which signifies sins and all sins are debts or rather contract debts for first we owe unto God obedience and by the Law are bound to perform it but if we pay not this but prove disobedient we run into another debt and owe a punishment to God and by the same law are bound to suffer it for we are bound unto obedience by the precept and to punishment by the commination of the law When sin is once past the guilt thereof which is an obligation unto punishment remains The punishments which man deserves and God doth threaten are not only bodily and temporal but spiritual and eternal The reason and cause why sin doth render the sinner liable to the displeasure of God and to so many and fearful penalties not only of the loss of all those mercies God hath promised but of suffering of all those evils God doth threaten is because it is so base and vile and so unworthy and unbeseeming so noble a creature as man is by Gods creation that it must needs offend God pollute man and debaâ—e him very much its contrary to Gods justice and holiness and includes in it a contempt of Gods power and of his law which is a mirrour of wisdom and righteousness The sins of men are many and of different sorts there is sin original sin actual sin of omission sin of commission sin against the law of nature sin against the law of grace and a great inequality between these actual transgressions some less some more hainous and such as may be several wayes fearfully agravated and the more of will there is in any sin the more grievous it is 2. These sins and trespasses are said to be Ours so that we are chargeable with them and punishable for them For though the Devil may tempt us yet he cannot force us cannot necessitate us Though