Jesus Christ the eternal Son of God The Son of God not by Creation as Adam and the Angels Luke 3.38 Job 1.6 Not by Adoption as all true beleevers Rom. 8.14 Not by grace of personal union as the man Christ Luke 1.35 But by Generation 1 John 4.9 In this was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him For the opening of this mysterie we propound the questions following 1. The thing generated 2. How or the manner of this generation 3. When 1. The thing it self generated to wit Christ who is to be considered two waies 1. According to his essence 2. According to his personal existence that is as he is God and as he is a Son as he is a Son and person he is not of himself but the Son of the Father by generation as he is a God and in respect of his absolute essence he is of himself neither begotten nor proceeding One essence doth not beget another but one person another the person of the Father the person of the Son and so the Son is God of God and no otherwise hath from his Father the beginning of his person but not the beginning of his essence The second question The manner of this generation Answ we must know it is ineffable Some Divines say it is begotten of the Father as the light of the Sun in the firmament by a simple emanation passing or flowing out light of light saith one of the Creed But take we notice of the holy Ghosts metaphor John 1.1 In the beginning was the Word so the second person in Trinity is called As the speech is in the mind and the mind in the speech so is God the Son of God the Father Qu. 3 The time of this generation Ans Before all worlds The second person in Trinity is the Son of God the Father eternal by generation according to the Chatechism and to this purpose see Prov. 8.22 and 23. The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting Which place we are to understand of the second person in Trinity In this generation there is priority of order but not of time the Father and the Son being coeternall Now we come to the Uses Vse 1. To terrifie such prophane persons as despise Christs word and ordinances and such likewise as by their blasphemous oathes tear and rent him in pieces as much as lies in them Wel let all such know that Jesus Christ is not only the Son of man but likewise the Son of God and so able to crush them to be revenged upon them therfore let such remember the Prophets counsell Psal 2.12 Kiss the Son that is every way submit unto him lest he be angry and ye perish from the way when his wrath is kindled but a little Vse 2. For the great comfort of all true beleevers Hence it is that they poor miserable creatures are become the Sons and Daughters of God by Adoption according unto that John 1.12 As many as received him to them gave he power to become the Sons of God even to them that beleeve on his Name This is no little priviledg The world little esteems of such persons but Saint John gives the reason 1 John 3.1 Because the world knows them not But notwithstanding let the true beleever rejoyce in this that he being sometimes the vassal and slave of Satan is now become the Son of God by Adoption in and through this his naturall Son Thus farre touching the first Member of the third Principle Now we come to the second member of the third Principle MEMBER II. Being made Man Which Member we commend unto you in this Doctrine Doct. There was a time when the eternal Son of God was made man John 1.14 The Word that is to say the Son of God the second person in Trinity was made flesh and dwelt among us And Rom. 1.3 concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh And Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman And so 1 Tim. 3.16 Without controversie great is the mysterie of godlinesse God was manifest in the flesh And lastly Heb. 2.16 Verily he took not on him the nature of Angels but he took on him the seed of Abraham But that we may the better see into so deep a mystery we intend to answer the questions following 1. How the Son of God the second Person in Trinity could take upon him our nature and not the Father and the Holy Ghost they all being one Essence 2. How far forth the Son of God was made man 3. How the two natures Divine and Humane were united 4. How they remaine distinguished 5. Why it was necessary the Redeemer of mankind should be man why it was necessary he should be God and why it was necessary he should be both God and man Quest 1. How the Son of God the second person in Trinity could take upon him mans nature and not the Father and the Holy Ghost they all being one Essence Ans The God-head is to be considered of in a twofold respect 1. In regard of Essence 2. In regard of Person The Essence is but one the Persons three A Person is a distinct subsistance of the whole Godhead now although the Essence the whole Essence be in every Person why yet the Persons do distinctly and real differ each from other in their peculiar manner of subsisting and so might the Son and the Son only takes upon him mans nature and not the Father nor the Holy Ghost Quest 2. How far forth the Son of God took upon him mans nature Ans 1. He took upon him the Essence of man a reasonable soul and an humane body 2. He took unto him the Properties of mans nature in his body length breadth thickness c. In his soul the faculties of Understanding Will Affection 3. He took unto him the Infirmities of mans nature not sinful or personal but meer infirmities as to be hungry thirsty weary sad angry Obj. But how could the Son of God take upon him our nature and be free from sin our nature being so sinful An. 1. Because he was not begotten by the mixture of man and woman 2. Because he was conceived by the Holy Ghost Now we come to the third Question Quest 3. How the two Natures Divine and Humane were united Ans We must not think that the Godhead is changed into the manhood or the manhood into the Godhead but the second Person of the Godhead did assume or take into the Unity of his Person the Manhood that is to say the whole nature of man soul and body The manhood of Christ not subsisting of it self as another man it being a Nature only and not a Person There is one thing and another thing in Christ but not
of his flesh As he is one with our nature by Personal Vnion so to be one with him by Mystical Vnion To this purpose let us endeavor to acquaint our selves with his Birth his Life and Death with his Natures his Offices his Benefits what he was what he did what he suffered for Mankind so manifesting that we are acquainted with him united unto him by a holy life and conconversation one special end why he assumed our nature and came into the world as we may see Luke 1.75 and Titus 2.11 and so to the fifteenth verse Thus farre touching the second Member of the third Principle Now we come to the third Member of the third Principle MEMBER III. By his death upon the Cross JEsus Christ the Eternal Son of God being made man by his death upon the Cross Take it in the form of a Doctrine after this manner Doct. Jesus Christ the Eternal Son of God being made man was Crucified to death The Scripture is abundant in proof this way as Mat. 27.35 44 50. Mark 15.24 25 27 37. Luke 23.33 46. John 19.15 16 17 18 and 30 verses This is that which the Apostle Peter doth charge upon the consciences of the Jewes Acts 2.22 23 and 36 verses Chap. 3.13 14 15 verses And so Chap. 4.10 Chap. 5.30 And so Stephen Acts 7.51 52. That we may the better conceive of this weighty point to wit Christs Passive obedience it shall be necessary to answer the questions following 1. Whether Christ suffered in both his Natures yea or no 2. What he suffered or the Passion it self 3. When his sufferings began and when they ended 4. The Causes of his passion 5. To what end he suffered Quest 1. Whether Christ suffered in both his Natures or no Answ There is no question but he suffered in the Humane nature both soul and body but the Divine nature is impassible cannot suffer and yet in a manner may be said to suffer not onely because the Person that was both God and man did suffer but also because the whole time of Christs humiliation the Majesty and glory of his Divine nature was somewhat laid down and hidden and so we understand the Apostle Phil. 2.7 Who made himself of no reputation speaking of Christ or as it is in the Original Who emptyed himself it being spoken in regard of his Divine nature the Majesty and glory of it being much hidden and obscured all the time he had upon him the form of a servant Quest 2. What Christ suffered or the Passion it self Answ The sufferings of Christ can never be expressed to the full so deeply did he drink off his Fathers wrath for our sins This the Evangelical Prophet denotes before hand Isaiah 52.14 and 53.3 Now his sufferings may be divided into the sufferings of his life and the sufferings of his death or near his death 1. Touching the sufferings of his life which were manifold As 1. He no sooner being conceived as man but suspected to be illegitimate or unlawfully begotten Mat. 1.19 and 20 verses 2. Being born in a Stable and laid in a Manger Luke 2.7 3. The pain of his Circumcision Luke 2.21 4. His flight into Aegypt Mat. 2.13 5. His being tempted of the Divel forty dayes and forty nights together in the Wilderness a place of great terror and in that time the Divel carrying up and down his body at his pleasure sometimes to a Pinacle of the Temple and sometimes to the top of an high Mountain Mat. 4.1 6. His Poverty he having not where to lay his head Luke 9.58 7. His going about from place to place with hunger thirst and weariness to Preach and work Miracles 8. The manifold contumelies and reproaches that were cast upon him by those that did oppose his Doctrine and Miracles as that he was a Deceiver was Mad had a Divel c. Thus we have given you a taste of the first sort of Christs sufferings to wit the sufferings of his life Now 2. We come to lay forth briefly the sufferings of his death or near his death and how grievous and dolorous his sufferings were in and about his death may appear 1. By his testifying and complaining how heavy he was even unto death Mat. 26.38 2. By the great drops or clods of water and blood which fell from his face Luke 22.44 3. By his sundry cryes to his Father that if it were possible the cup of death might pass from him 4. By those unworthy things he suffered at the hands of sinners as being betrayed by one of his own Disciples then taken as a Theef with swords and staves bound and carryed away and brought as a Malefactor before the Magistrate before whom although he was cleared yet must he be scourged stript of his own apparel clothed with scornful Kingly Robes a Crown of thorns put upon his head and a Reed put into his hand instead of a Scepter and so was he led away as a sheep to the slaughter and between two Theeves as the chief of all sinners crucified his joynts stretched and racked his hands and feet digged with nails his side pierced with a Spear and instead of drink he had Vineger tempered with Gall reached unto him the High Priests scoffed the Passengers wagged their heads the Soldiers mocked him nay one of the Theevs upon the Cross could with his last breath blaspheme him so many reproaches and contempts were done unto him as no Chronicle can remember the like ever done to any Malefactor 5. He was as one oppressed and forsaken of God which made him cry out My God my God why hast thou forsaken me he not onely suffering the first death but the pangs of the second death Thus we see a little what Christ suffered in his life and in his death Quest 3. Is When the sufferings of Christ began and when they ended Answ They began at his Birth or before as we have heard he no sooner being conceived but suspected to be illegitimate and continued until the giving up of the ghost then and not until then were his dolours and torments ended as himself witnesseth John 19.30 When Jesus had received the Vineger he said it is finished and he bowed his head and gave up the ghost which must he understood of his dolours and torments but not of his Humiliation which continued so long as he was captivated of death even unto his Resurrection Quest 4. What were the causes of his Passion Answ The principal causes of his Passion were 1. Gods Decree for the manifestation of his Justice and Mercy Acts 2.23 Him being delivered by the determinate Counsel and fore-knowledge of God speaking unto the Jewes of Christ ye have taken and by wicked hands have crucified and slain 2. The great love of God the Father unto his Elect John 3. â—6 God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life And Romans 5.8 God commendeth his love
expresly in that form of Baptism which our Saviour enjoynes Matth. 28.19 Go ye and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost And so 1 John 5.7 There are three that hear Record in Heaven the Father the Word that is to say the Son and the Holy Ghost And 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God to wit God the Father and the communion of the Holy Ghost be with you all Now that you may the better conceive of so great a Mysterie these questions following are to be answered 1. How the Divine Essence and the Persons in the Divine Essence do differ 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is 3. How these three Persons are united 4. How they are distinguished 5. Why it is necessary the Church should be acquainted with this Doctrine And Lastly the Uses Quest 1. How the Divine Essence and the Persons in the Divine Essence do differ Answ The difference is not real but formal we must not conceive the Divine Essence to be one thing and the Persons to be another thing for that were not to make a Trinity but a Quaternity not to make three but four There is another and another in the Godhead but not another thing and another thing That there is another and another in the Godhead John 5.32 There is another that beareth witness of me saith our Saviour to wit the Father And John 14.16 17. And I will pray the Father and he shall give you another Comforter even the Spirit of truth but not another thing and another thing for this were to divide the Godhead and to make three Gods the Godhead being undivided and there being but one God as 1 Cor. 8.4 There is none other God but one the Divine Essence is one and common to all the three Persons the Persons are three several Subsistences or manners of being in that one Essence It is true the Father is God the Son is God and the Holy Ghost is God and all Eternal Omnipotent c But yet there are not three Gods three Eternals three Omnipotents because the Essence the whole Essence the Godhead the whole Godhead is in every one of the three Persons Colos 2.9 In him to wit in the Son dwelleth all the fulness of the Godhead bodily that is Personally in the Person of the Son which is true of the other two Persons And this is the Mysterie of Mysteries that the Essence or Godhead should be in every Person and yet not divided that the whole Essence or Godhead should be in every Person and yet not three Gods but one God Now we come to the second question Quest 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is Answ The Father is the first person the Son is the second and the Holy Ghost is the third The Father is not the first person in regard of time or Dignity but in regard of Order all the persons being as Co-Essential so Co-Eternal and Co-Equal The Order of the persons observed there is no Priority or Posteriority no Superiority or Inferiority among them the Father is the person not begotten nor proceeding but from everlasting begetting the Son and sending forth the Holy Ghost The Son is the person not Created but begotten from everlasting of the Father and with the Father sending forth the Holy Ghost The Holy Ghost is the person not made nor created nor begotten but proceeding from the Father and the Sonne by an Eternal spiration Now here we must observe that the Essence doth not beget another Essence for every one of the persons hath the Essence from himself but one person doth beget another the person of the Father the person of the Sonne 2. That there is this difference betwixt the Sonne and the Holy Ghost The Sonne is begotten of the Father onely the Holy Ghost proceeds both from the Father and the Sonne 3. These phrases begetting begotten proceeding must in no case be understood in any carnal way but altogether in a Spiritual manner Quest 3. How these three persons are united Answ The union of the persons is that by which each one is in the rest and with the rest by reason of the unity of the Essence or Godhead as John 14.10 Believest thou not that I am in the Father and the Father in me saith our Saviour to Philip They are all one in nature that is Co-Essential and Con-Substantial as 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one to wit in Nature and Essence That which we said before is true the Father is God the Sonne is God and the Holy Ghost is God yet there are not three Gods but one God onely because there is but one Divine Essence but one God and no more in Nature Quest 4. How the three persons are distinguished Answ Not Essentially for every one of them hath the whole Essence or Godhead and yet really And here observe The difference betwixt the Essence and the persons is but formal the difference betwixt the persons themselves is real as the Father is the Father and not the Son or the Holy Ghost The Son is the Son and not the Father nor the Holy Ghost The Holy Ghost is the Holy Ghost and not the Father nor the Son Now the persons of the Godhead are distinguished two wayes 1. By their External actions 2. By their Internal Their External actions are such as they work in and toward the creatures as in the work of Creation and Preservation c As touching any of these works or actions the Father worketh of himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from the Father and the Son The Father is the Original or Fountain of actions effecting by the Son and the Holy Ghost the proper working of the Son is to execute actions from the Father by the Holy Ghost the proper working of the Holy Ghost is from the Father and the Son to finish actions And here observe the reason why in Scripture so many things are attributed and refered to the Father Because he is as the Original and Fountain of the other persons so likewise of their operations 2. The persons of the Godhead are distinguished by their Internal actions and these are such as they exercise one towards another As the incommunicable property of the Father is to beget the incommunicable property of the Son is to be begotten and the incommunicable property of the Holy Ghost is to proceed And thus in some measure we see into this great Mysterie the Unity in Trinity and Trinity in Unity Quest 5 Why it is necessary the Church should be acquainted with this Doctrine Answ
following 1. Why this Jesus is said to be annointed 2. With what 3. His Office of Mediatorship what it is in the three parts of it 4. The benefits the Elect have by it Lastly The Duties intimated The first Question is Why this Jesus is said to be anointed Answ In ancient time two things were intimated by this Anointing 1. That God did appoint such a person to such an Office 2. That he would fit and qualifie him for the same In both these respects Jesus is said to be anointed 1. He was set apart of God the Father to the Office of Mediatorship for although this be a common action of the whole Trinity yet because the Father is the first Person in order and hath the beginning of the action it is especially ascribed unto him according to that Joh. 6.27 Him hath God the Father sealed 2. He was fitted and qualified with gifts accordingly John 3.34 God giveth not the Spirit by measure unto him that is to say God giveth the Spirit unto him that is unto this Jesus in an abundant measure For this we must know that although both natures were set apart to the Office of Mediatorship why yet the Humane nature only was qualified with gifts because nothing could be added to the Divine I say this qualification must be understood of the humane nature and not of the Divine for the reason aforesaid and although the humane nature was iqualified with pifts in an abundant measure why yet not in an infinite measure for that were to confound the two Natures Quest 2 With what was this Jesus annointed Ans Not with Ceremonious oyl typically as the Prophets Priests and Kings in the old Testament but with the gifts of the holy Ghost as Acts 10.38 God annointed Jesus of Nazareth with the holy Ghost and with power Quest 3 His office of mediatorship what it is in the three parts of it Prophetical Priestly and Kingly Answ First of the first his Prophetical office is that whereby he instructeth and teacheth his Church as in his own person when in our nature he lived in the world why so by his instruments before his assuming our nature and since his ascension unto the end of the world That he is the Prophet of the Church do but see Act. 3.22 23. where the Apostle Peter speaking of Christ saith For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear in all things whatsoever he shall say unto you And it shall come to pass that every soul that wil not hear that prophet shall be destroyed from among the people And hence is he called the wisdome of God 1 Cor. 1.24 Nay saith the Apostle Paul Colos 2.5 In him are hid all the treasures of wisdom and knowledg 2. His Pâ—iestly office That he is a Priest the Psalmist declareth speaking of him Psal 110.4 Thou art a Priest for ever after the order of Melchizedâ—k His Priesthood contains two things First His satisfaction made to his Father for the elect by his obedience even to the death of the Cross Secondly his intercession at his Fathers right hand he ever living to present the ment of his obedience to his Father and to will an application of it to his elect Touching the former part of his Priestly office to wit his satisfaction do but see Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrificing of himself and verse twenty eight Christ was once offered to bear the sins of many to wit of the Elect all the Elect Touching the other part of his Priestly office his intercession see Heb. 7.25 He is able to save them to the uttermost that come unto God by him seeing he ever lives to make intercession for them Rom. 8.34 Heb. 9.24 3. We come to the Kingly office of Christ That he is a King see Psal 2.6 David there speaking of him saith yet have I set my King upon my holy hill of Zion His Kingly office is either Universall or speciall Universal and so all creatures are under his dominion Ephes 1.21 22. Special and so he effectually cals the Elect confirms the graces in them protects them from their enemies in this world as he sees the best for them glorifies them at the length and in the end confounds and destroys all his and their enemies Quest 4 What are the benefits the Elect have by this annointing Answ Hence it is the Elect become Christians and Christians indeed that they are spirituall Prophets Priests and Kings Men and women no sooner truely beleeve are no sooner effectually called but they receive of this annointing and so become Christians Spirituall Prophets Priests and Kings to this purpose see 1 John 2.27 The annointing which ye received of him abideth in you and teacheth you all things So then the regenerate are spirituall Prophets and they are likewise spiritual Priests and Kings see Rev. 1.6 who hath made us kings and priests unto God his Father The last question What are the duties intimated An. 1 Seeing this Jesus is the Christ is the annointed he should be sweet and savory unto us Cant. 13. Because of the savor of thy good ointments thy name is as ointment poured forth therefore do the virgins love thee Nothing should be so desired of us so affected by us as Christ 2. We should labour more and more for holy knowledg and so demonstrate our selves to partake of Christ propheticall office Many exhortations this way Provt 19.2 without knowledg the mind is nogood John 5.39 Search the Scriptures Colos 3.16 Let the word of Christ dwel in you richly in all wisedome And how the Apostle reproves the Hebrews for their bad proficiency this way Heb. 5.12 c. 3. We should demonstrate our selves to be spirituall Priests and so to partake of Christs Priestly office by spirituall Sacrifices as first by being frequent in prayer and praise as the Apostle exhorts Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually 2. By resigning up our selves wholly unto God in the way of new obedience as the same Apostle exhorts Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable unto God 4. We should demonstrate our selves to be spirituall Kings and so to partake of Christs Kingly office and this by continual warring with our spiritual enemies especially labouring to subdue our own sinfull passions and affections see what Solomon saith this way Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down and without wals And Prov. 16.32 He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a City Thus much touching the second title Christ we come to the third The Son of God illustrate by this epethite eternall
one Person and another Person two Natures and but one Person the second Person in Trinity assuming an humane Nature and both Natures making one Christ and Mediator Quest 4. How the two Natures in Christ remain distinguished Answ We must know that although the two natures in Christ be so really united as that they can never be separated asunder yet are they not confounded but remaine distinguished 1. In themselves 2. In their Properties 3 In their Actions 1. In Themselves As the Godhead of Christ remaines the Godhead and is not the manhood although the Son of God be also very man and so the manhood of Christ remains the manhood and is not the Godhead although the man Christ be also God 2. They remain distinguished in their Properties as the Godhead of Christ remains Incomprehensible and Infinite as it hath alwaies been and the manhood remains comprehensible and finite notwithstanding the uniting of it to the second Person in Trinity The Godhead becomes not finite by this Union nor the manhood Infinite 3. They remaine distinguished in their Actions as John chap. 10. ver 18. I have power to lay downe my life saith our Saviour and power to take it againe The laying down of his life was an action of his Man-hood the taking it again an action of his God-head Thus we see the two natures in Christ with their properties and actions distinguished and yet in regard of the union of the two natures we must take notice of the things following 1. That in Scriputre that is sometimes ascribed to whole Christ which is but proper to one of his natures 1 Cor. 15.3 Sometimes that ascribed to one of his natures which agreeth to whole Christ 1 Tim. 2.5 Sometimes that ascribed to one nature which is proper to the other Acts 20.28 and this Divines call the communication of properties 2. That notwithstanding the two natures in Christ remain distinguished as aforesaid yet they both concur in the work of Redemption 3. That by this union the humane nature is unspeakably and extraordinarily exalted to wit above all creatures even the Angels themselves and together with the God-head of Christ to be adored and worshiped Now we come to the fifth Question Quest 5. Why was it necessary the Redeemer of Mankind should be man Why was it necessary he should be God Why was it necessary he should be both God and man Answ It was necessary he should be man 1. That he might have something to offer for sin Heb. 8.3.2 That he might work perfect righteousness in our nature Matth. 3.15.3 That in our nature he might alwayes appear in Gods sight for us Heb. 9.24.4 That in our nature he might feel our infirmities and so by experience learn commiseration Heb. 2.17 18. 2. Why was it necessary the Redeemer of Mankind should be God Answ 1. That he might be able to sustain and undergo the infinite wrath of God due to our sins 2. That he might give merit to the doing and suffering of his Man-hood for no meer creature can merit of God 3. That he might give his Spirit to the Elect to sanctifie them the Spirit being God none but God could give him 4. That he might raise up himself from the dead and likewise all his Members at the last and great day 3. Why was it necessary that the Redeemer of Mankind should be both God and man Answ That he might be a fit and competent Mediator between God and man Vse 1. For the great comfort and consolation of all penitent and dejected sinners What the Son of God become our kinsman Emmanuel God with us a Redeemer of our own flesh What we that were estranged from God that had gone a Whoring from him by our sins he now to seek unto us by his Son to send his own Son to intreat us to be reconciled unto him surely this is an evident demonstration that the Lord intendeth good to the sons and daughters of men that he would not the death of the poor penitent sinner Never were the Attributes of God so illustrated as when the Son of God did assume our nature and as his other Attributes so especially his Mercy Do but see what the Angel saith unto the Shepherds Luke 2.13.11 Fear not for bâ—hold I bring you good tydings of great joy which shall be to all people For unto you is born this day iâ— the City of David a Saviour which is Christ the Lord. Nay a multitude of Angels 13 and 14 verses And suddenly there was with the Angel a multitude of the heavenly Host praysing God and saying Glory to God in the highest and on earth peace good will towards men O therefore let the poor penitent sinner break forth with joy saying or singing with old Zachary Luke 1.68 69. Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David O how narrow was the Church of God before the incarnation of the Son of God pin'd up within the Nation of the Jewes But now how hath she enlarged her borders Is he the Saviour of the Jewes onely and not of the Gentiles also How obscure the service of God before how clear now The Substance is come the types and shadowes are gone How costly and painful the service of God before but now how easie and light Vse 2. To exhort us and that divers wayes 1. To believe Gods promises that the Son of God should come into the world assume our nature was a blessing long promised as Gen. 3.15 He shall bruise thy head to wit God-man the Son of God assuming mans nature should bruise the Serpents head overcome Satan in the behalf of all the Elect. Now although there were divers thousand years betwixt the Promise and the performance why yet at length it was fulfilled as Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman The Scriptures contain many precious Promises running upon the people of God the Lord will perform them all so his people will but rest on him by faith and by a lively hope wait their accomplishment 2. To exhort us seeing the Son of God did so abase himself as to take upon him our nature that we should learn humility of him we must not be highly conceited of our selves as to think we have had faith and good hearts to God ever since we were born as divers imagine but we must labour to see and feel our great misery in the first Adam being thoroughly convinced that there is not a good thought nor the least dram of saving faith in any man until he be Regenerate 3. To exhort us that we would meet the Son of God Is he come in our nature and will we not give him the meeting Is he become bone of our bone and flesh of our flesh and will not we labour to become bone of his bone and flesh
reclaim wanderers and to establish waverers in the truth then by recalling them unto the serious consideration of the first grounds of Religion for by this means people would find sure footing for their faith and also grow able to defend fundamentals against gain-sayers when others are like Vessels without Ballast which float hither and thither according to the different motion of every wind and wave which doth assault them Many godly persons who reaped soul-fruit from this seed when first sown by these Sermons when first preached bave importuned the Printing of them according to the Authors own intention for their own further benefit and for the edification of many others The Sermons do breath the holiness and plainness of the Preachers spirit who was very laborious and prosperous in the work of his Ministry And although they be not so Notional and Rhetorical as many may desire yet they are substantially profitable and fitted to the capacity of such who most need them The Candle yeeldeth not the more light because it is painted neither doth the Sword any better service because gilded or put into a velvet Scabbard As curious sights do not fill empty bellies so neither doth gawdy language feed hungry souls Reverend Master Greenham was bold to call the Ministry Glassy Bright and Brittle foreseeing that vanity growing up in the Church in his dayes wherein ingenuity and affectation of words was preferred before solidity of savory matter Although it is by all men acknowledged that apt and pregnant expresssions have their profit and that the eloquence of Apollo's is not to be disregarded yet Phrases are onely the husks and shels but Truths are the Kernels wherein the soul findeth sweetness and strength Not the fair leaves but the fruits upon Trees are the food and the Prophet Jeremiah telleth us that Pastors according to Gods heart shall feed with knowledge and understanding Jer. 3.15 And because the Lord hath in his Family the Church both babes and well grown Children therefore in great wisdom he is pleased to provide both milk and stronger meats Heb. 5.12 13 14. Some means of spiritual nourishment wholesomly though not curiously cooked God hath here vouchsafed unto them whose hearts are disposed to be exercised in the Principles of the Doctrine of Christ Good Reader In the consciencious use hereof I heartily commend thee to the guidance and blessing of the Almighty that thou mayest be better rooted and further edified in the truths of the holy Scriptures through Jesus Christ in whom I am Aug. 29th 1653. Thy Friend and Servant SIMEON ASHâ— The Foundation of Christian Religion gathered into Six Principles EXPLAINED The first PRINCIPLE Quest What dost thou believe concerning God Answ There is one God Creator and Governor of all things distinguished into the Father the Son and the Holy Ghost THat there is a God There be three Books wherein we may read this great Truth 1. The Book of the Scriptures 2. The Book of the Creatures 3. The Book of Nature First the Book of the Scriptures as oft as God is mentioned in holy Writ so oft upon the matter it is affirmed that there is a God Now this is a great demonstration the Scriptures affirming a thing to be so But come we to the second Book the Book of the Creatures see what the Apostle saith of it Rom. 1.20 For the invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse The meaning of the Apostle is That there is a God as is plain by the very Book of the Creatures and not a few Arguments in this kind may be deduced hence Argum. 1. As first From the Original of the Creatures or world They either had a beginning or not a beginning If we say Not a beginning then we make the world God all the Creatures from the least to the greatest God For to have their being from themselves without beginning is nothing else but to be God what hath a being of it self without beginning is God But to affirm the world to be God or the several Creatures therein to be God were not this absurd and brutish If we say They had a beginning the world and Creatures as is very evident who then was their beginner and Maker but God Why then there is a God Arg. 2. The Creatures being many are all referred to their several and peculiar ends and so they all work and are imployed Now hence it is plain and evident that there is one above them all who did aim at these ends in them that did create them to these ends and who is this but God why then there is a God Arg. 3. The comely order and beauty which may be observed in the worlds great variety evidence There is a God Arg. 4. Man himself confidered from the rest of the Creatures who may be termed the Epitome of the world or Microcosmos the little world Mans body reviewed is it not a wonderous and curious piece of work as Psal 139.14 15. But his soul especially that immaterial immortal invisible substance with the faculties of it and the great acts of those faculties Do not all these conclude a wise and infinite Creator and so a God The third Book wherein this great truth may be read is the Book of Nature Of this the Apostle speaketh Rom. 1.19 Because that which may be known of God is manifest in them that is to say Is writ in the hearts of the old Gentiles and so in the hearts of all men not all that may be known of God but so much that there is a God because God hath shewed it unto them that is hath writ it in their hearts by a general work of his Spirit and so that place may be understood Joh. 1.9 That was the true light which lighteth every man that cometh into the world to wit with the light of nature in a great measure or in a less and this we call the Book of Nature Among those common notions imprinted in mans heart since Adams fall this is a principal one That there is a God Such sparks and notions as this are usually called the Light the Law or Book of Nature not that mans nature is the Author of them but God as before we have heard Yet so called First Because they are imprinted in mans nature Secondly Because they are as common as mans nature and hence it is that all Nations do acknowledge a God Suppose the most of them pitch upon a false god or seek the true God in a false way why yet this general acknowledgment from the light of nature is a mighty Argument that there is a God And although haply some particular persons have been found to deny this Principle yet those persons committing hainous and horrible Crimes but kept secret from man their consciences afterwards have accused and terrified them now their hainous Crimes being
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
estate nay further and ye shall be as gods knowing good and evil promising a kind of divinity unto them if they would eat of the tree forbidden Upon this the woman held forth no longer but consents yeilds and seduceth her husband and so he falls ver 6. And when the womnasaw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And thus we see that the Divel and Eve were furthering causes of Adams fall Object But may some men say had not the Lord a hand a stroke in Adams fall Answ He did oversee and order it because nothing comes to pass but by his providence but yet he was no way the cause of it James 1.13 God tempts no man to sin he did decree to permit it but not as it was a sin against his commandment but as it might tend and serve for the manifestation of his justice and mercy Thus we see into the causes of Adams fall Now we come to the third question Quest 3 What was the fall it self Answ It was the eating of the forbidden fruit But before the outward act observe their falling into this sin by degrees Gen. 3.6 As first they beheld it 2. desired it 3. took it Lastly did eat of it And we must not think this sin of our first parents Adam and Eve little but great and grievous It being not only the offence of a great and infinite God but of a good and bountifull God they having liberty to eat of all the trees in the Garden save one Gen. 2.16.17 Of every tree in the garden thou mayest freely eat but of the tree of knowledg of good and evill thou shalt not eat of it And then it being but such an easie commandment to keep but the fruit of one tree to forbear And further do but see what a company of sins it containes and therefore it is called the fall it being not one sin but many As 1. Infidelity our first parents doubting of the truth of divine threatning 2. Idolatry They beleeving the Divel more then God 3. Horrible unthankfulnesse They conceiting God to envy their good estate 4. Curiosity They affecting more knowledg then God had allotted them 5. Intolerable pride and ambition they desiring to be equal with God 6. Murder both of themselves and whole posterity Thus we see into the fall it self and so come to the fourth question Quest 4. How all naturall men and women become wholly corrupted with sin through Adams fall Ans By generation A Serpent engenders a Serpent and a sinfull Parent begets sinful children Gen. 5.3 And Adam lived an hundred and thirty years and begat a son in his own likeness after his image not according to the image in which he was first created but in the image Adam was then in to wit corrupt Adam was created a publick person and to stand or fall for his whole posterity but he falling his whole posterity fell in him and so are sinners by imputation and not only so but by his fal he corrupted our nature and nature being corrupted corrupts the persons of all men and women absolutely descending of Adam To this purpose Job 14.4 Who can bring a clean thing out of an unclean Not one And Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me David here speaks of the original sin wherein he was bred and born For we are to know that as original corruption in us is the cause of all our actuall transgressions so this original corruption is the punishment and fruit of Adams first actuall sin Object But may some men say me thinks regenerate Men should beget regenerate Children Answ Men do not beget children as they are regenerate but as they are men A circumcised Jew did beget children uncircumcised and clean seed being sowen comes up with straw chaffe c. Now we come to the Uses Vse 1. To reprove divers persons 1. Such as trust to their own strength are confident in it Did Adam fall created holy and righteous and do we presume upon our own strength It is a wonder to observe how many men and women offer themselves to the occasions of sin and tell them of the great danger therein they will reply no provocation to sin can stir them no bad company can infect them 2. To reprove such as trust Satan he told our first Parents of great matters following his counsell but in their woful experience they found him a horrible liar So his temptations being yeelded unto he promiseth us much pleasure and gain but alas yeelding we find the clean contrary at one time or other if not for the present yet afterwards 3. To reprove such as do not trust the word of God This was the fault of our first Parents and so they let a world of sin into the world where the threatning was absolute they question and make a peradventure of it Even so do the most at this day with the threatnings of God they question them do not believe them And hence it is they do no more refrain sin give themselves liberty in all abominable courses Vse 2. To exhort and that two wayes 1. That we would more and more acquaint our selves with the Original of our mifery to wit Adams fall This Truth so necessary to be known is only revealed in the Word was not known to the body of the Gentiles before the coming of Christ And how many of our common people at this day are upon the matter ignorant of it But let us labour for knowledg and sense thâ— way that so we may be the more induced to seek after the second Adam and his benefits 2. To exhort Parents seeing by Adams fall they are instruments to convey original sin to their children and so consequently all manner of hurt that they would labour the more earnestly to be instruments of their good by praying for them and with them by admonishingthem bringing them to the Publike Means and by walking before them in all holy example Oh how can Parents be too careful this way when they have been Instruments to bring them into such a woful estate Parents which beget and bring forth children and do not earnestly labour their Regeneration beget and bring forth children as much as in them lies for the Divel and not for God for the enlarging of hell and not for the enlarging of heaven And thus far touching the third member of the second Principle MEMBER IV. And so are become slaves of Satan Doct. EVery one in the estate of corrupt nature is the Divels slave is the slave of the Divel This assertion the Scripture makes very plain and evident as Act. 26.18 The Apostle Paul being sent to the unconverted Gentiles the Lord acquaints him that his business unto them was to open their eyes to turn
them from darkness to light and from the power of Satan unto God intimating that being in the estate of nature they were the slaves of the Divel under his dominion and so Col. 1.13 Who hath delivered us from the power of darkness that is to say from the power of Satan as though he and the Collossians had been under Satans dominion so long as they were in the estate of nature And 2 Tim. 2.26 And that they may recover themselves speaking of the unregenerate out of the snare of the Divel who are taken captive by him at his will And do but see one place more Ephes 2.1 2. And you hath he quickned who were dead in trespasses and sins wherein in times past ye walked according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience that is to say as the Master of the Shop in his Shop commanding and ruling therein The Truth of this Point may be maintained by divers Arguments Reas 1. Every man and so every woman is either Gods servant or the Divels slave but the unregenerate are not Gods servants It is true they owe God service and obedience but they have no mind no will unto it as our Saviour tells the Jewes Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee How often would I have gathered thy children together even as a hen gathereth her chicken under wings and ye would not And so the Apostle Rom. 6.20 When ye were the servants of sin ye were free from righteousness that is when ye were in the estate of nature there was not the least desire or motion in you to holy obedience And do but try those that are in the estate of nature even with the outward Service of God as Prayer reading of the Word hearing of Sermons conversing with the Godly sanctifying of the Sabbath O how irksome and burdensome are these things unto them you seem to kill them when you put these things upon them They cannot they will not hold to these Religious courses constantly they will find some way or other to shift themselves from those as they hold them intollerable burdens And thus we see the unregenerate are not Gods servants and therefore it followes that they are the Divels slaves Reas 2. Every one in the estate of corrupt nature is the servant of sin and so must needs be the slave of the Divel These two are subordinate the one to the other sin being the Divels baud or Broker preferring men and women to his service Now that every unregenerate person is the servant of sin do but see what our Saviour saith Joh. 8.34 Verily verily I say unto you whosoever committeth sin is the servant of sin that is to say committeth sin as the unregenerate goes on in the practice of sin impenitently and so the Apostle Rom. 6.17 But God be thanked ye were the servants of sin meaning when they were in the estate of nature but when he writ this Epistle taking notice of a change wrought in them he thanketh God And so ver 20. When ye were the servants of sin which as though the Apostle should say you were when you were in the estate of nature Thus we see the unregenerate are the servants of sin and so consequently the slaves of the Divel Reas 5. The unregenerate although they owe no service to the Divel why yet they willingly and readily subject themselves unto him and obey him John 8.44 Ye are of your father the Divel and the lusts of your father ye will do saith our Saviour to the Jews And hence it is that he calls Satan the Prince of this world John 12.31 and 16.11 And so the Apostle Paul Ephes 6.12 The ruler of the darkness of this world to wit of the unregenerate And 2 Cor. 4.4 The god of this world And it is a wonder to behold and observe how chearfully the unregenerate serve the Divel yea many times when great difficulty nay visible danger is in the way If he command the Drunkard he riseth early in the morning to follow after drunkenness If he command the Adulterer he watcheth his opportunities although never so inconvenient unto the health of his body If he command the Covetous person he will accomplish his worldly project or else it shall cost him his life Who riseth so early as the Drunkard and sits up so late Who walks so many dark nights as the Adulterer Who endures so many Tempests as the Pirat Who adventures on so many dangers as Theeves and Robbers Thus we see the unregenerate are the Divels slaves because of their willing obedience and subjection to him Reas 4. That the unregenerate are the slaves of the Divel is evident by their reward in this life and the life to come In this life besides many outward judgements upon them divers times terrors of conscience and fear of hell fire as the unregenerate are described Heb. 2.15 to be such as through the fear of death that is to say death eternal are all their life time subject to bondage And in the life to come to condemnation Rom. 6.23 The wages of sin is death to wit eternal And so of Satan He will promise great matters to men and women but he is a Deluder and a Lyar. He told our first Parents obeying him they should become as gods but in their woful experience they found the clean contrary And so he suggested to our Saviour Matth. 4.8 9. that if he would fall down and worship him what he would do for him but had our Saviour trusted him he had been deceived The truth of it is he deceives all that trust him Witness his principal slaves Witches and Wizards unto whom he promiseth much Wealth and Riches but where is the Wealth of such when they dye Thus we see by the woful reward of the unregenerate in this life and the life to come that they are the slaves of the Divel Reas 5. That the unregenerate are the slaves of the Divel is plain because the Lord as the punishment of sin hath given them over unto his dominion and government even as he gave the rebellious Israelites often into the hands of cruel Tyrants We all in Adams loynes making choice of this Master rather chusing to obey Satan then God was it not just with the Lord to give us up unto his Regiment And so the Unregenerate continually delighting more in the service of Satan then in the service of God is it not just with God to leave them in his hands to be slaves to him whose service they so delight in It is true Satan hath no power but what Gods permits But how just is it with God to give up such unto his dominion as are Rebels to his Majesty Now for the further illustration of this point we come to answer some objections 2 To shew the greatnesse and
grievousnesse of this slavery and Lastly to the Uses Object 1. But may some men say the debaucht and prophane person the common swearer drunkard gamester those by their very way and course do seem to be the slaves of the divel but your civill honest men and women such as live neighbourly are outwardly well governed but yet are not religious care not much for hearing of Sermons do not labor after holy knowledg have not a good word for those that are forward in profession do you hold those likewise to be the slaves of the Divel An. Yes It is true they are not in that measure the slaves of the divel as the former but being in the estate of nature sin is altogether unmortified in them where sin is altogether unmortified there Satan reigns This is a truth the more liberty any man takes to sin the more he is the slave of the divel But yet this is a truth likewise that Satan hath the meer Civillist sure enough because although sin may sleep in him why yet it is not mortified in him The Scribes and pharisees who were civil men our Saviour Mat. 23.15 stiles them no better then the children of hell he might have as well called them the slaves of the Divell And so Simon Magnus the sin of covetousnesse being unmortified in him the Apostle Peter tels him Acts 8.23 That he was in the gall of bitternesse and in the bond of iniquity and why in the bond of iniquity because he was bound to the sin of coveâ—ousnesse as by a chain and so to the Divell this sin being unmortified in him he was the slave of the Divell Object 2. But may some man say divers that in likelihood are in the estate of nature are many times frolick and merry and who so jovial as they Answ It is true and yet sometimes these persons have horrible pangs and gripes of conscience and the reason they are so merry and joviall is because they are not sensible of this bondage neither how deeply they are drowned in this slavery A man on dry ground being alive feels a small waight that is laid on him but being dead in the bottome of the water is not sensible although never so great waight be laid upon him So it is with a meer naturall man spiritually dead Object 3. But the regenerate themselves whil'st they are in this world have sin in them and where sin is Satan is are not they likewise the slaves of the Divel Answ Not although the regenerate have sin remaining in them why yet it doth not raign in them and where sin raigns not Satan raigns not There is a great difference between one being in a house and ruling in a house between one usurping as a tyrant and ruling as a king willingly submitted unto The Apostle Peter speaking of the regenerate 1 Pet. 2.9 But ye are a chosen generation a royall Priesthood an holy nation a peculiar people They are no longer the slaves of Satan but the servants of God nay the children of God by adoption These Objections being answered we come in some measure to point at the greatnesse and grievousness of this slavery the miserablenesse of it You have heard of the bondage of Christians under the Turks and Infidels of the slavery of the Gibeointes who were censured by Joshuah to be hewers of wood and drawers of water Josh 9.23 But especially of the great slavery of the Israelites under Pharaoh in Egypt but this bondage of the unregenerate under Satan is a great deal worse For first that bondage was of the body only but this is the bondage of the whole man body and soul Secondly In that bondage men were served but in this the Divel who is the basest Lord and who commands the basest things Thirdly In that bondage the greatest harm was temporal but in this eternal even damnation in hell for ever Fourthly In that bondage they had a sense of their thraldome and desired liberty but in this men do not perceive themselves to be bound but think themselves to be free and despise liberty Lastly in all outward bondage there may be probability of help as by running away or by intreaty or by ransome or by the death of those that hold us in bondage but in this bondage men and women lie still as it were bound hand and foot not able not willing to help themselves except the Lord from heaven come and vindicate them out of the paws of the Lion by his Word and Spirit unbind them and set them free Now we come to the Uses Vse 1. To inform us touching a great error which is in many They seem to admire at the condition of such as live out of the danger of mans Law have enough to pay every man his own so as they feare not to be cast in prison are able to make their part good in any sute or quarrel may go whither they list as their humor serves from Ale-house to Ale-house from Bawdy-house to Bawdy-house have mony enough in their purses to defray so as they need not go upon the score O they take such to be the only free persons in the world and only to live at their own command and thus they judg looking upon the outward appearance in the mean time not considering that those persons aforesaid being in the estate of nature they are all this while the slaves of the Divel Certain it is there be many that feed daintily are clothed richly live idly take their fill of all worldly pleasures in all licenciousnesse and yet are arrant slaves as any that serves in a Gally It is a good saying of one of the Ancients a good man though he serves yet is he free a wicked man though he reigns yet he is a servant Those that are not the servants of God how many lords have they the world the flesh and the Divel the world their servant their flesh their fellow the Divel their enemy There is no vassallage like unto this besides the woful reward in this life and the life to come And if you would have these slaves of the Divel painted out unto you by some signes First an arguing for sin and a defending of their evil waies Secondly An hating and disliking of those that reprove them for their sins Thirdly A loving of those that sooth them and flatter them in their evil waies Fourthly A maintaining and upholding of sinne in others Vse 2. For the great comfort and consolation of all the Regenerate They are not the slaves of the Divel they were indeed but now they are not but the servants of God And this they may know by resisting of Satans suggestions by denying of obedience unto his temptations by mortifying that which is his Broker and Baud to wit sin and corruption by the daily renewing of our repentance and so by their great rejoycing in taking notice of any to come from under his slavery O what an easie service is this in comparison of
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
thundring and powerful Ministry Vse 2. A call to repentance unto all such as are in the estate of nature as ignorant persons Swearers Cursers Profaners of the Sabbath Whoremasters Drunkards Oppressors Usurers Greedy Earth-worms Contemners of the Gospel Despisers of Gods Ministers who all proclaim themselves to be in the estate of nature O that such would consider the woful case they are in To be under the Curse as the unregenerate person is is no little misery To be subject to all outward calamities in this life nay to have many Spiritual plagues upon them as blindness of mind hardness of heart and many times terrors of conscience even the flashes of hell fire in their consciences and when by temporal death the soul goeth out of the body the wrath of God to press it down to the pit of hell and there to be in unspeakable nay unconceivable torment until the day of Judgment and then when the soul and body shall be again conjoined to appear and stand before 1. Such a Judge as cannot be deceived through ignorance 2. Such a Judge as cannot be forestalled by favour 3. Such a Judg as cannot be overswayed with power 4. Such a Judg as cannot be moved with pity for then the time of pity is past to such 5. Such a Judge as cannot be corrupted with gifts Lastly Such a Judg as cannot be overcome with Arguments and so the Sentence to be passed upon them Mat. 25.41 Go ye Cursed into everlasting fire prepared for the Divel and his Angels And then to be for ever separated from Gods comfortable presence to be for ever restrained and enforced to the society of the Divel and his Angels both soul and body to be in unspeakable and unconceivable torment and that for ever every faculty of soul and member of body to be in this torment and that for evermore O consider this ye that forget God lest he tear you in pieces and there be none to deliver Psal 50.22 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men saith the Apostle So we perswade you to see and to be sensible of your condition that in the use of all good means you would labour to get out of your present estate as it is Ephes 5.14 Awake thou that sleepest and stand up from the dead and Christ shall give thee light Take heed of fore-slowing the time If death seize upon thee before thy Repentance and Regeneration ah wo be unto thee that ever thou wast born And know thou hast no lease of thy life remember that secure fool Luke 12.20 Thou fool this night shall thy soul be required of thee This day hear Gods voice and do not harden thy heart for to morrow thou art uncertain of it Thus far touching mans misery by nature We proceed to the third Principle PRINC III. Quest What means is there for thee to escape this damnable estate Answ Jesus Christ the eternal Son of God being made man by his death upon the Crosse and by his Righteousnesse hath perfectly alone by himselfe accomplished all things that are needful for the salvation of mankind MEMB 1. Jesus Christ the eternal Son of God HErein we have the Redeemer of mankind described by three of his Titles 1. Jesus 2. Christ 3. The Son of God this last illustrated by this Epithete eternal The eternal Son of God Of these three Titles in order and first of the Title Jesus This Title is a Title of benefits it signifying an Author of safety our Saviour as we may observe the Angel to interpret speaking to Joseph Matth. 1.21 Thov shalt call his name Jesus for he shall save his people from their sins Obj. But may some men say There was others called by this name besides the Redeemer of mankind Ans It is true but take notice of the difference betwixt him and them 1. They had his name imposed on them by the will of men but he had his name given him by an Angel from God 2. They were but typical Saviours he the Saviour indeed 3. They were but temporal and outward Saviours he a Spiritual Saviour 4. They were but Instrumental Saviours he the Author of all good things Temporal Spiritual and Eternal Obj. But the Father and the Holy Ghost are Saviours also Ans It is true but the difference is in their manner of saving The Father saveth by the Son the Son saveth by paying the Ransome and price of salvation the Holy Ghost saveth by a particular applying of this Ransome Two Questions following to be answered and then we come to Application 1. Whom this Jesus saves 2. From what Quest 1. Whom Ans The Angel tells us whom in the place forecited Matth. 1.21 Thou shalt call his name Jesus for he shall save his people And the Apostle Paul Ephes 5.23 calls him The Saviour of his body to wit of all the Elect. Quest 2. From what Ans The Angel tells us that too in the former place He shall save his people from their sins to wit all their sins the guilt and dominion of them Vse The Application may be to inform us two wayes 1. Touching our miserable lost estate by nature for so much a Saviour implies And the truth of it is we can never rightly and comfortably acknowledg this Saviour until we be sensible this way Many speak of this Saviour as their Saviour but when were they dejected and cast down with a sight and sense of their own misery by nature The Son of man is come saith our Saviour himself Matth. 18.11 to save that which was lost that is to say those that were sensible of their lost estate and condition but divers very ignorant and insensible this way wil yet cal him their Saviour 2. To inform us touching the great mercy of God to mankind Satan and his Angels fell but have no Saviour man falls and the Lord deviseth and affordeth a Saviour Now to this Saviour seeing and feeling our misery let us fly saying and praying with the Disciples Matth. 8.25 Lord save us we perish and with David Psal 35.3 Say unto our souls Thou art our salvation Considering that comfortable Text he himself preach'd upon the truth of which he came into the world to make good Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised And in ver 21. He began to say unto them This day is this Scripture fulfilled in your ears Now we come to the second Title Christ which is a Title of Office and signifies Annointed There were three sorts of persons annointed in the time of the Old Testament Prophets Priests and Kings who were all types of this Annointed of this Prophet Priest and King That we may the better understand this Title we intend to answer the Questions
humane nature was made and for the guilt of Adams fall it did not belong unto him he not coming from Adam by natural generation but by a miraculous Conception Nay further in his Conception and Birth his humane nature was not only free from sin but withal inriched and filled with Grace and holiness and that in greater measure then all men and Angels as John 1.14 The Evangelist speaking of him and according to his humane nature saith he was full of Grace and in chap. 3. ver 34. God giveth not the Spirit by measure unto him that is to say he gave it unto him in an abundant measure and yet the Holiness of Christ as man is not infinite but finite there being this difference betwixt his Righteousness as he is God and his righteousness as he is man His righteousness as he is God being infinite and uncreated his Righteousness as he is man being finite and created Thus we see even as Christ was man he was righteous in his Birth and Conception 2. As he was man he was righteous likewise in his Life and Conversation his whole course of life being conformable to the absolute Righteousness of the Law as 1 Pet. 2.22 Who did no sin speaking of Christ neither was guile found in his mouth And John 8.29 He that hath sent me is with me the Father hath not left me alone for I do always those things which please him The Point being thus maintained we come to answer two Questions 1. To what end was Christs Active obedience the Righteousness of his Humane Nature and the Righteousness of his Life 2. If perfect Righteousness and eternal life be merited by Christs Active obedience how comes it to pass that the Scriptures speak so little of this kind of obedience and so much of his Passive Quest 1. To what end was Christs Active obedience the Righteousness of his humane nature and the Righteousness of his life Ans The principal end next to Gods glory was to merit for the Elect perfect Righteousness and eternal Salvation As we must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publike person he being our Surety and pledge so we must conceive of the Righteousness of his humane nature and life his Active obedience it was not for himselfe but for us as Isai 9.6 Vnto us a child is born and Rom. 8.2 3 4. which place is to be understood of the perfect righteousness of Christs humane nature imputed to all true Believers he so meriting a cover for their corrupt nature and touching the righteousness of his life that he thereby further merited for the true Believer righteousness and eternal life do but see Rom. 5.6 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous and so in ver 17. of the same Chapter If. by one mans offence death reigned by one to wit Adam much more they which receive abundance of grace and of the gift of righteousness that is to say they who out of Gods abundant favour are justified by the righteousness aforesaid shall reign in life that is shall be saved And Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth and eternal life is a consequent of this perfect righteousness the Apostle here speaketh of We all owe the Lord a double debt 1. The debt of punishment for the breach of his Law 2. The death of obedience to wit the perfect fulfilling of the Law Now Christs Passive obedience doth discharge the former debt his Active obedience the latter by his Passive obedience he hath merited for us remission of sins and freedome from punishment and by his Active obedience he hath merited for us perfect Righteousnesse and eternal life There be other ends of Christs active obedience as the meriting for the Elect sanctifying Grace As Joh. 17.19 For their sake saith Christ I sanctifie my self that they also might be sanctified And then that he might be an example of Holiness as Matth. 11.29 Learn of me for I am meek and lowly in heart Quest 2. The second Question is If perfect righteousness and eternal life be merited for the Elect by Christs Active obedience how comes it to pass that the Scriptures speaks so little of this kind of obedience and so much of his Passive Ans 1 Because his Passive obedience was most sensible and exposed to the eyes of all 2. Because the Ceremonial Types had especially their accomplishment in it 3. Because this was the chief and principal part of his obedience 4. The Passive implies the Active Now we come to the Uses of the Point Vse 1. To abase and greatly to humble us our natures and lives being â—o stained and defiled as nothing could be a cover unto them but the righteousness of the Son of God the righteousness of all men and Angels being insufficient this way to wit to hide the filthiness of our natures and lives from the eyes of Gods Justice Oh the cause we have to lament the impurity of our natures and lives when nothing could be a Remedy for us but the Son of God must assume our nature and here in the world work righteousness for us This consideration should not a little humble us but likewise work in us a great dislike and loathing of sin and of our selves for sin Vse 2 To inform us touching the goodness of God unto us We in Adams loynes having undone our selves and lost all righteousness that the Lord should provide us a Saviour not only to merit for us remission of sins and freedom from punishment by his Passive obedience but likewise perfect righteousness and eternal salvation by his Active so as let the Justice of God be objected any way to the true Believer he hath sufficient answer in his Pledge and Surety the Lord Jesus and hence it is that the Apostle saith Rom. 10.4 Christ is the end of the Law for righteousness to every one tht believeth If the Law and Justice of God require punishment for sin and disobedience the Believer hath the death and passion of Christ to interpose if the Law and Justice of God require perfect righteousness to be justified in Gods fight and to enter heaven the true Believer may have present recourse to the holy nature and life of Christ as his cover and righteousness so as whatsoever the true Believer should be should do should suffer Christ was did and suffered And may not this greatly comfort the true Believer that the Lord hath provided such a Saviour and further that his righteousness whereby he is justified in Gods sight and must enter heaven is not in his own keeping as his first righteousness in Adam was which was quickly lost but in the keeping of the Lord Jesus and so cannot be lost The Believer may lose this and that outward thing which for the present he enjoyed or
are destitute of this grace to be for the present in a wofull condition no measure of this grace no benefit by Christ and then woe and alas Vse 2 For trial and examination whether we be qualified with this grace or no seeing it is of such necessity as that without it we cannot partake of Christ and his Benefits To this purpose 2 Cor. 13.5 Examine your selves whether you be in the faith that is whether a true faith be in you or no prove your owne selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now if we say we have a Justifying faith First How came we by it How was it wrought in us Did it come by hearing of the word Rom. 10.17 Faith cometh by hearing and hearing by the word of God Hath the Law been thy School-master to bring thee to Christ Gal. 3.24 Hath the ministry of the Law effectually discovered thy sins and miserable condition unto thee and so thy heart became contrite and broken Before Christ came into thy heart did John the Baptist come preparing his way Mark 1.2 This is the ordinary way whereby the Lord brings his Elect to faith before the Gospel work it instrumentally the Law prepares unto it 2. Thou that sayest thou hast faith how hast thou held it Hath it not been with doubtings and fears as the father of the possessed child Mark 9.24 Lord I believe help thou mine unbelief It is true indeed that doubting is not of the nature of faith but just contrary unto it yet there is no faith altogether without doubting although it cannot be denyed but as faith growes so doubting is expelled Many will say they never doubted they thank God but that such persons never had faith I need not doubt to affirm 2. Weigh we the effects and fruits of this Grace 1. It will make a man or a woman earnestly to desire after the word Job 23.12 I esteemed the words of his mouth more then my necessary food And 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Amos 8.12 the Believer is described to be such an one as runs to and fro to seek the word of the Lord when there is a scarcity of it Such as in the ordinary course are indifferent whether they hear the word or no have an indifferent faith I mean none no true faith and there be abundance of such persons like to the Faction in Corinth that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ only They would seem so to depend upon Christ that they cared for never a Preacher of them all nor regarded to partake of their Ministry And so many men and women at this day that hope they say to be saved by Christ and yet care not in the least for the Ministry of the word but this hope of theirs is but a vain hope 2. A second fruit of this faith it is plentiful in Prayers and Supplications so we read of Paul in the swadling bands of Conversion Acts 9.11 Behold he prayeth And David Psal 86.3 I cry unto thee daily nay Psal 55.17 Evening and Morning and at noon will I pray and cry aloud And one special thing Believers pray for is an encrease of this grace Luke 17.5 O Lord encrease our faith So the Apostles praied And Mark 9.24 the father of the possessed child cryed out Lord I believe help thou mine unbelief There is a great difference betwixt the praying of such as have this grace and such as have it not Such as have not this grace praying especially for temporal things and if for Spiritual things in a lip cold carelesse and carnal way but the Believer especially for Spiritual things as before and from the heart earnestly as Galat. 4.6 Because ye are sons God hath sent fortht he Spirit of his Son onto your hearts crying Abba father Ephes 6.18 3. The third effect and fruit of this faith is Sins Mortification in some measure 1 Joh. 5.4 5. This grace purifies the heart as Acts 15.9 And this effect of faith is thus grounded 1. Because it applieth all that Christ did and suffered particularly to a man and perswadeth his soul that out of his love to him and care to keep him from perishing everlastingly he endured all that he did endure as Galat. 2.20 Who loved me and gave himself for me and hence the Believer cannot but love Christ again and manifest the same by setting himself against that which he knowes Christ hates to wit sin 1 John 4.19 2 Cor. 5.14 15. 2. The second ground is Because this Grace unites a man to Christ Joh. 15.5 brings Christ into the soul now if Christ be in the soul sin must needs be weakening and decaying Many pretend faith but where is the abatement of corruption See Malach. 4.2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings This Sun did never arise and shine upon any heart but it brought an healing vertue with it The fourth effect of faith A high esteem of the godly be they never so poor and a mean esteem of the wicked be they never so rich so the Psalmist sets forth the Believer Psal 15.4 In whose eyes a vile person is contemned suppose they be never so rich and wealthy but he honoureth them that fear the Lord be they never so mean and poor Now many in the ordinary course who are they familiar with but the wicked and whom do they oppose but the godly and for Godliness sake Such are far from having any measure of this grace 5. The fifth effect and fruit of this faith is A fear to offend God in any thing Prov. 28.14 Happy is the man that feareth alway to wit to offend God the true Believer is this man And Psal 130.4 There is forgiveness with thee saith the true Believer to God that thou mayest be feared The contrite and broken hearted sinner doth no sooner believe his sins to be pardonable through the rich mercy of God in Christ but he fears to offend God in the least thing he knowes to be sin and therefore tell such a party that unbelief is a sin and that he offends by doubting of Gods mercy in Christ Oh how doth he bewail his unbelief and earnestly strive after faith 6. And lastly Although the true Believer may sometimes doubt whether he hath faith or no yet he would not part with that faith of his which he so questions upon any termes for any thing and upon deliberation he would not change Estates with any Natural man no not with the best Civillist neither would he be in the same estate he was sometimes for all the world Thus much for the second Use wherein we have examined the justifying Faith Vse 2. To exhort every man and woman to labour for this Faith seeing without it we cannot partake of Christ and
and theirs 4 By rejoicing to see the livery of Christ put upon their child their child so honoured 5. By educating their children accordingly Ephes 6.4 2 To exhort all Baptized persons First Such as are unregenerate and in the estate of nature manifesting no lesse by their way and course First That they would consider what they are doing even acting the parts of treacherous and foresworne persons proceed just contrary to their Vow and Oath in Baptism Secondly To consider what a deal of ingratitude they manifest to God thus abusing his Livery he that prevented them with this Sign and Seal of the new Covenant before they had any ability to conceive of it that was found of them before they sought him that put a pledge into their bosomes concerning his gracious meaning towards them did they not shew themselves careless of it nay he that by his Sacrament so provoked them to embrace the Covenant 3 To exhort them that they would never rest until such time as they have a feeling of that renewing power signified in Baptism to wit the power of Christs death mortifying sin in them and the vertue of his Resurrection raising them up to newness of life To this purpoâ—e let them be earnest with the Lord in prayeâ— as well as they can follow hard after the pâ—werful preaching of the Word that so they may attain to Regeneration whereof Baptism is the Seal It is true if they take this course they shall be called Puritans and Precisians But let them remember their solemn Vow and Oath in Baptism and not regard the malice of Satan and the reproaches of men 2 To exhort such as have true grace are regenerate often to meditate upon their Baptism for the helping of their faith Is any temptation violent any corruption strong any grace weak nay hath Satan and corruption given the foile prevailed in particulars Why then call to mind thy Baptism Gods Covenant with thee signified and sealed in it this is an excellent way to get up thy faith and so to get thee up being fallen and to keep thee up being in the fight and combat For we are to know that the signification force use and fruit of this Ordinance doth not continue only for a moment of time but for the whole course of a mans life Thus much for Baptism Now we come to the Sacrament of the Supper and commend the Doctrine of it unto you in the point following Doctr. As the Sacrament of Baptism is a good outward means to encrease faith why so especially the Sacrament of the Supper But having spoken of Baptism take the Doctrine more briefly The Sacrament of the Lords Supper is an excellent outward means to encrease faith Do but see 1 Cor. 10.16 As though the Apostle should say The participating of the Supper is it not an excellent Signe Pledge and Meanes of our growth in Christ to encrease our faith And 1 Corinth 11.26 Yee do shew the Lords death to wit as to others so to your owne faith for the encrease and confirmation of it Reason 1. The Sacrament unto which this succeeds to wit the Passeover was an excellent meanes this way that is to say for the encrease and confirmation of faith Reason 2. In the Sacrament of the Supper there is such a lively picture and representation of Christ and his benefits Galat. 3.1 Crucified among you As by the preaching of the word so by the administration of the Sacraments especially by the administration of this Sacrament Reas 3. This was one principall end why Christ instituted and ordained this Sacrament to wit that his peoples faith unto the worlds end in the conscionable celebration of it might be encreased and confirmed Now for the opening of this Doctrine we intend to answer divers questions 1. What this Sacrament is 2. The difference betwixt it and Baptism 3. The parts of it 4. What is to be done of us that in the use of this ordinance our faith may be encreased Quest First What the Lords Supper is Answ It is the second or latter Sacrament of the Gospel wherein by bread and wine duely administred and received the true beleever is fed and nourished unto eternall life A little to open this description It is the second or latter Sacrament of the Gospel because in order baptism is to precede and go before it wherein by bread and wine elements first not very hard to be come by Secondly Very apt unto the purpose appointed to wit to signifie and seal spiritual food nay very apt wine being appointed and afforded as well as bread to signifie and seal a compleat feast to the soul full and perfect nourishment by the Lord Jesus the thing signified Duely administred and received that is when the persons administring and receiving are rightly qualified and the same rites and actions punctually observed which the word of God prescribes and enjoynes the true beleever he being the party only that is capable of this feast and unto whom it belongs is fed and nourished unto eternal life The bread and wine not only representing the body and blood of Christ but exhibiting and conveying them to the soul of the beleever for his spirituall nourishment Quest 2. How the Lords Supper differs from baptism Answ First We will shew briefly wherein they agree Secondly wherin they differ They agree in these things First they both represent whole Christ to the soul Secondly they both seal up whole Christ to the soul we mean by whole Christ as Christ for justification so for sanctification 1 Now these Sacraments differ divers waies First in order baptism goes before and the supper follows as being goes before growing Secondly In frequency Baptism is but once to be received the Supper often We are but once born but after we are borne we have need of frequent nourishment Thirdly they differ in the elements and external rites Fourthly in their particular ends Baptism being properly the seal of regeneration but the Supper properly the seal of growth and confirmation The former the seal of Christian being the latter the seal of Christian well being Quest 3. What are the parts of this Sacrament Answ They are either outward or inward The outward as the signe and the word By the signe we mean the elements of bread and wine and the sacramentall action on the Ministers part and on the receivers part The The other outward thing is the word the word added to the element or elements makes a Sacrament Now by the word here we are to understand First the word of institution or command do this Secondly the word of promise this is my body which is given for you this is my blood which is she d for you The inward thing or thing signified is the body aad bloud of Christ given and shed for our sins and our spiritual eating and drinking of them for our nourishment unto eternal life Quest 4 What is to be done of us that in the use of this