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
this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
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
the seventh and last Member thereof MEMBER VII Accomplished all things needful for the salvation of Mankind ANd this take likewise in the form of a Doctrine and let the whole Principle be it Doct. Jesus Christ the eternal Son of God being made man by his death upon the Cross and by his righteousness that is to say by his obedience passive and active hath perfectly alone by himself accomplished all things needful for the salvation of mankind This Principle as you know consists of seven Members six of which we have already handled particularly and so the last onely remains to be spoken of Now for the opening of it take onely two questions 1. Whether mankind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his Humiliation his obedience passive and active 2. How we must in this passage understand mankind Quest 1. The first question is Whether man kind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his humiliation his obedience passive and active An. Although Christs exaltation be no part of his satisfaction he by his obedience passive and active having fully satisfied his Fathers justice in the behalf of mankind why yet mankind hath great benefit by his exaltation and the severall degrees of it as his resurrection ascension and his sitting at his fathers right hand his exaltation being an essentiall part of his mediation Quest 2. How we must in this passage understand mankind Answ Although Christs satisfaction be onely effectuall to the Elect according to these places of Scripture Matth. 1.21 Thou shalt call his name Jesus for he shall save his poople from their sins and John 10.15 I lay down my life for the sheep And so Ephes 5.23 He being called the Saviour of the body his body to wit the Elect why yet it cannot be denied but that his satisfaction was sufficient for all mankind for the Whole posterity of Adam according to these places following John 1.29 Behold the Lamb of God which taketh away the sinne of the world and John 6.51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world And so 1 John 4.14 We have seen and doe testifie that the Eather sent the Son to be the Saviour of the world and 1 Tim. 2.6 Who gave himselfe a ransome for all Hence it is that Christ is to be offered to all unto whom the Gospel comes As Mark 16.15 And he said unto them to wit Christ unto his Apostles goe ye into all the world and preach the Gospel to every creature that is make a tender of Christ to every creature every reasonable creature not only Jewes but Gentiles and hence it is that the Gospel commands every man and woman to repent and beleeve in Christ as Mark 1.15 Repent ye and beleeve the Gospel that is as though our Saviour should say beleeve that you shall be saved by my merits and hence is also the universall promise of salvation made to every one that shall beleeve in Christ as John 3.16 God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life And the truth of it is there is no defect in the remedie but in regard of the merit of Christ every man and woman becomes saveable and yet we must not think that every particular man and woman shall be saved for this is directly contrary to many places of Scripture As do but see Matth. 25.46 our Saviour having laid forth what should be the manner of his proceeding at the last day These saith he shall goe away into everlasting punishment but Matth. 7.13 14. Enter ye in at the strait gate saith Christ for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Nay not every one that liveth in the visible Church shall be saved Matth. 20.16 Many be called to wit outwardly by the word but few chosen that is to say called effectually and so their elections manifested but Matth. 7.22 23. Many will say to me in that day to wit the day of judgment Lord Lord have not we prophesied in thy name and in thy name have cast out divels and in thy name have done many wonderful works And then I will professe unto them I never knew you depart from me ye that work iniquity And the truth of it is there is a world of people unto whom Christ never intended to apply his merits effectually as we may observe by that passage in his prayer John 17.9 I pray for them I pray not for the world to wit the world of the reprobate and Luke 2.34 And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel observe the phrase Is set that is to say appointed of God by an unchangeable decree as to be the rising of some so to be the fall of others and so 1 Pet. 2.8 And a stone of stumbling speaking of Christ and a rock of offence though not a cause yet an occasion of their utter ruine and perdition And as we must not think that every particular man and woman shall be saved so likewise we must not think that every particular man and woman may be saved if they will And amongst other reasons this is one justifying faith is not in mans power it being a supernaturall gift and without it no man can have any saving benefit by Christ now that justifying faith is not in mans power see John 6.44 No man can come to me saith our Saviour except the Father which hath sent me draw him No man can come to me that is no man can beleeve in me except it be given him of my Father And further because we say that Christs satisfaction was sufficient for all mankind yet only effectual to the Elect we must not think any part of it to be superfluous because the merit of Christs satisfaction is not to be applyed by parts but the whole merit is to be applyed to each particular person that shall be saved We proceed to the Uses Vse 1 For Trial and Examination whether we be of that number that can assure our selves upon good grounds that Christ is our Saviour seeing his merits are only effectual unto some to wit the Elect. Signes this way First Have we been schooled by the Law Gal. 3.24 Hath the Law brought us to a sight and sense of our natural misery Til then we cannot hunger and thirst after Christ til then we are like to the Laodiceans who thought themselves rich and wanted nothing when indeed they were poor and miserable and wretched and
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
the Law that is to say by his holiness or inherent Righteousness but by the faith of Jesus Christ that is to say but by faith only apprehending and applying Christ the material and merit orious cause of Justification And to the same purpose Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law And see Believers up and down in Scripture renouncing their works in the way of Justification as David Psal 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And Isai 64 6. see what the Church saith We are all as an unclean thing and all our righteousnesses are as filthy rags So John the Baptist Mat. 3.14 to Christ I have need to be baptized of thee And the Apostle Paul Philip. 3.12 Not as though I were already perfect And the Apostle James James 3.2 In many things we offend all and so 1 John 1.8 If we say we have no sin we deceive our selves and there is no truth in us The Papists so erring in this weighty doctrine know them to be in a wofull and desperate estate and especially in regard of this last errour Gal. 3.10 As many as are of the works of the Law that is look to be justified by their works and inherent righteousnesse are under the curse And Gal. 5.4 Christ is become of nonâ— effect unto you whosoever of you are justified by the law that is to say so many of you as hope to be justified by your works have no benefit by Christ Vse 2. For the great comfort and consolation of all true beleevers they are justifyed persons and that this is no small ground of comfort is plain if we seriously consider the parts of justification As first sins remission all a mans sins to be blotted out of the book of Gods remembrance and never to be imputed unto him Let us hear what David saith in this case Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered And no marvel that this is Davids judgment sin being the greatest evil and the proper cause of all other evils and further this being an infalliable truth the cause being taken away the effect must needs cease all afflictions and judgments then being but trials or fatherly chastisements The Ministers of God must comfort the people of God Isa 40.1 Comfort ye comfort ye my people saith your God but how and upon what ground See verse 2d. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned and this is the course our Saviour takes with the palsie man Mat. 9.2 Son be of good chear thy sins are forgiven thee and when he would comfort the penitent woman Luke 7.48 he said unto her thy sins are forgiven Hence indeed to wit from assurance of sins pardon and reconciliation with God ariseth that peace which passeth all understanding Phil. 4.7 no heart being able to conceive the worth of this peace but that only that hath felt and enjoyed it so then this part of justification unto the true beleever is no small ground of comfort And if we consider of the other part of justification to wit the imputation of Christs righteousnesse is not that likewise unto the true beleever a ground of comfort see Isa 61.10 where the Church speaking of this righteousnesse saith I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegrom decketh himself with ornaments and as a bride adorneth her self with her jewels It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it be so stained and imperfect as it is when he can find that he hath been able to poure out his soul unto the Lord to mourn for his own sins and the sins of the times or to do any other service to God with an honest and upright heart O what a comfort it is unto him 1 Chron. 29.9 Then the people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy And 2 Cor. 1.12 Our rejoycing is this the testimonie of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more aboundantly to you wards But if this poor and imperfect righteousnesse afford such comfort how just cause of comfort and rejoycing hath every true beleever that he hath another manner of righteousnesse then this to wit the perfect righteousnesse of the Lord Jesus Job saith of his inherent righteousnesse whereby he had been so rich in good works Job 29.14 I put on righteousnesse and it clothed me And a goodly garment doubtlesse that was Grace is a goodly garment certainly but if that garment that hath so many spots and rents in in it be so goodly what is the perfect righteousness of Christ that clean and white garment Rev. 19.8 And thus the Lord deals with the true beleever nor only takes from him his filthy garments Zach. 3.4 to wit his sins but likewise cloaths him with change of raiment to wit the pure and spotless robe of Christs righteousness a garment absolutely sufficient to make the beleever beautiful in Gods eyes Thus we see the great cause of comfort the true beleever hath in that hee is a justifyed person in Gods sight Vse 3. To exhort every man and woman destitute of faith to labour for it seeing this is an undoubted truth that all true Believers are justified persons their sins remitted and they cloathed with the white robe of Christs righteousnesse and if Justified why then the adopted sons and daughters of God Joh. 1.12 And so likewise Sanctified Justification and Sanctification being ever inseparable Thus far touching the fourth Member of the fourth Principle Now we come to the fifth and last Membet of the same MEMBER V. And Sanctified HEre we have the latter benefit which the true Believer receives by Christ to wit Sanctification And for the handling of it we commend unto you this point of Doctrine Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves are not only Justified but Sanctified Or thus Justification and Sanctification are inseparable The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer Matth. 6.12 13. Forgive us our debts or trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil The former Petition being for Justification the later for Sanctification And the Apostle Paul in the five first Chapters of the Epistle to the Romans having handled the Doctrine of Justification presently in the beginning
in the Proposition or Doctrine following Doct. The preaching of the Word is the only ordinary outward Means for the begetting of faith The Scriptures are very clear this way Do but see Rom. 10.8 That is the word of faith which we preach Not only the proper object of faith but also the proper instrument of faith And so ver 14. of the same Chapter How shall they believe in him of whom they have not heard and how shall they hear to wit for the obtaining of faith without a Preacher And in ver 17. the Apostle concludes the point in hand So then faith cometh to wit in the ordinary course by hearing that is to say by hearing the Word preached and hearing by the word of God that is to say by the ordinance and appointment of God As though the Apostle should say Do you ask me how the hearing of the word preached comes to be the only ordinary outward means for the begetting of faith I answer by the ordinance and appointment of God Many other places of Scripture come up to the Point in hand as Job 33.23 Elihu speaking of the humbled soul made capable of faith If saith he there be a messenger with him an Interpreter one among a thousand to shew unto man his uprightness the word is rectitudinem or righteousness to wit the righteousness of faith or which faith apprehends As though the Ministry of the word were the proper means of faith And so Matth. 28.19 Go ye and teach all Nations saith our Saviour unto his Apostles the word in the Original is make Disciples that is by preaching beget men and women to the faith And Mark 16.15 16. Go ye into all the world and preach the Gospel to every Creature to every reasonable Creature Gentiles as well as Jewes and observe what followes He that believeth as though the preaching of the word were the only ordinary means for the begetting of faith And in the same manner it followeth 1 Tim. 3.16 and the same purpose John 17.20 Rom. 1.15 16. Now we come to the Grounds or Demonstrations Reas 1. The first Ground is the unbelief which generally raignes in such places and Congregations where the preaching of the Word is not Examine those places and what shall we find that favours of faith what gross ignorance what prophanenesse and what worldliness may be observed in them men and women living as though they had no souls or as though the soul were mortal and the body immortal frugallity and worldly providence being the greatest perfection aimed at The very best in the places aforesaid who content themselves without the preaching of the Word supposing gain to be Godlinss 1 Tim. 6.5 thinking that he is Religious enough that stores up outward things for himself and posterity This is one Demonstration to let us see that the preaching of the Word is the only ordinary outward means for the begetting of faith to wit The general unbelief and fruits of it which raign in those places where this ordinance is not Reas 2. The second Ground The opposition which is in those persons who have not faith to the preaching of the word especially being plain and powerful To this purpose see 2 The. 3.2 as though all unbelievers did oppose this Ordinance and so they do in some kind or other Hence it is that such persons have so many exceptions to the Ministers of God and their families for so sometimes the persons aforesaid reach to the Minister by causeless carping at his Family or by aggravating every weakness and infirmity of them in his Family It may be some of them are more modest then to speak against the Minster himself but they will labour his derogation and to derogate from his pains by inveying against those appertaining unto him his Family or Associates Hence it is likewise that the persons aforesaid do account the best kind of preaching to wit plain and powerful no better then foolishness 1 Cor. 1.21 that they say it was never good world since there was so much preaching since so much preaching the times are grown hard good house-keeping is laid down and all merriment and joviality is gone out of the world And hence it is when they observe any forward to hear Sermons that they say they are mad or will go mad that all such are hypocrites and dissemblers and of all people in the world not to be trusted brand them with the names of Puritans and Precisians Now this opposition in such as have no faith to the preaching of the word is an evident Demonstration that the preaching of the Word is the proper Ordinance for the begetting of faith The preaching of the word opposeth unbelief and unbelievers oppose it Reas 3 The third Ground The great conscience that the ministers of God of all Ages have made to discharge this Duty as do but see Jerem. 20.9 Acts 5.42 and 6.4 and 1 Corinth 9.16 Wo be unto me saith the Apostle if I preach not the Gospel 2 Timoth. 4.2 And so at this day the more conscionable Ministers are the more they labour in the Word and Doctrine the more diligent they are in preaching of the Word they well knowing that as this is a good means to perfect faith in those that have it why so that it is the only ordinary means to beget faith to make Satan to fall like lightning from Heaven to enlarge the Kingdom of the Lord Jesus Reas 4. The fourth Ground The high esteem of the preaching of the Word by all such as have faith by all that are kindly Believers except in times of dissertion thereby intimating that it was the only outward means of their faith And from their high esteem of this Ordinance it is that they do so frequently and fervently pray that the Lord would more and more send forth Labourers into his harvest that they do so plot and project to live under a faithful and conscionable Ministry that they do so honour and reverence painful and conscionable Ministers that they are so liberal and bountiful to them that they do so grieve when any of their mouthes are stopped that they are such frequenters of Sermons And hence it is that they do so stir up their Families Friends and Neighbours to partake of this Ordinance Isai 2.3 Now this high esteem that all true Believers have of the preaching of the Word doth not a little demonstrate the good they have received by it to wit Faith and Conversion Reas 5. The fifth Ground The experience of the blessings that have attended the preaching of the Word this way to wit for the begetting of faith As consider we first of particular persons 2. Of particular Churches 1. Of particular Persons 1 Tim. 1.2 Tit. 1.4 3 Joh. 4. Philem. ver 10 19. Nay such desperate persons coming in this way as many of the Priests who had a chief hand in crucifying Christ Acts 6.7 And some of the mocking Athenians who held the Apostle Paul no better then a
or from towards the water The Sacramental action on the Receivers part is 1. The presenting of him or her unto the Minister to be baptized 2. The receiving of external washing by water The other outward thing is the word 1. The word of institution or the Ministers Commission in this kind Matth. 28.19 2. The word of promise Mark 16.16 3. The distinct pronouncing of this form I baptize thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The inward thing or thing signified is Justification and Sanctification The water represents and shadoweth forth the blood of Christ 1 John 1.7 The Ministers washing of the Party with water signifies and seals the double washing aforesaid to wit of Justification and Sanctification 1 Cor. 6 11. The Ministers putting the Party into the water or towards the water signifies and seals the Mortification of sinne in the Party The Ministers continuing the Party in the water or towards the water signifies and seals the burial of sinne or continual encrease of Mortification in the Party and his taking the Party out of the water or from towards the water the Partyes Vivification or raising up to newness of life Romans 6.3 4 5. The Partyes presenting to Baptism and his receiving of the external washing signifies and seals how he consecrates himself to God and how he utterly renounceth the flesh the world and Divel 1 Pet. 3.21 Quest 4. What is the necessity of Baptism Answ Baptism is not simply and absolutely necessary so as there is no salvation without it for this were to make it equal with Christs blood and to send all to the pit of Hell that die unbaptized although the fault be no way in themselves or Parents But yet it is necessary in part or by consequence and in a double respect 1 In regard of Gods Ordinance the Lord having commanded it to be used it is necessary it should be used in obedience to his command He that carelesly neglecteth or wilfully contemneth any Sacrament which God doth injoyn him to use let him look unto it Gen. 17.14 2. In regard of our need thereof naturally we are dull in conceiving of things Spritual slow in believing the good things promised in the word and very doubtful to apply them to our selves and therefore we have great need of such helps and means Quest 5. What is the efficacy oâ— Baptism Answ It is onely effectual unto the Elect and at what time the Lord sees the fittest and the best Now we come to the Uses Vse 1. For Confutation 1. To confute the Papists and divers wayes 1. They corrupting this Sacrament by adding unto water divers inventions of their own as Cream Oyl Salt Honey Spittle Crossing and the like Thus they go from the first institution adulterating the Ordinance of God Look we at the first institution and are not those their additions confuted and to be rejected 2. To confute their absolute necessity of Baptism as though none dying unbaptized could be saved when not the want but the continued contempt of Baptism damnes see Acts 2.39 and 1 Cor. 7.14 3. To confute that Doctrine of theirs they holding that this Sacrament confers grace by the very work done and so they equal it to the blood of Christ exclude the work of the Holy Ghost and upon the matter affirm that all baptized persons shall be saved But do but see Acts 8.13 21 c. and divers other Doctrines the Papist have concerning baptism which are directly contrary to the Scriptures 2. To confute the Anabaptists who first too much derogate from baptism they making it onely a sign but not a seal a sign of Christian profession but not a seal to confirm faith and a means to encrease it contrary to what hath been delivered and unto that direct place Rom. 4.11 unto which Baptism succeeds 2. To confute the Anabaptists their denying of Baptism to the Infants of Christian Parents But 1. Why not they to be baptized as well as Jewish Infants to be circumcised 2. They being within the Covenant as the Children of Christian Parents are Gen. 17.7 Acts 2.39 must not the seal needs belong unto them as see Act. 2.38 39 3. This being typified in the time of the Old Testament which may be observed 1 Cor. 10. Children as wel passing through the red sea as elderly people 4. Christs command Mat. 28.19 the Apostles must go into all Nations teaching such as were capable and so many as did submit to the Gospel must be baptized they and their Children Children being a great part of any Nation 5. Christs example Matth. 19.13.14 And how must little Children come to Christ but in his Ordinances and what Ordinance are they capable of but this 6. The Apostles practice Acts 16.15 33. 1 Cor. 1.16 It is not said there was no little Children in those houses or if there were that they were left unbaptized but whole housholds baptized without any distinction or exception And as touching that objection of the Anabaptists Object We do not read in the new Testament of any one particular Infant that was baptized Answ I answer Neither do we read in the new Testament of any women to partake at the Lords Table But do they think no women did or that women now should not Therefore those persons are to know that to deny necessary consequence is to deny a great part of the Scriptures Object But suppose the Parents be Christians by a general profession but yet their lives dissolute may their Children be admitted to baptism Answ First We do not read of any Jewish Infant that was brought to be Circumcised which was put back for the wickednesse of his parents 2. The immediate parents are not only to be regarded but also the Ancestors Rom. 11.16 Vse 2. For Reprehension First To reprove such Ministers as take upon them to baptize and yet unqualified men altogether unable to lay forth the Doctrine of Baptism unto their people meddle with that which themselves understand not Is such a person fit to represent God who knowes neither the nature of the Covenant nor of the Seals Is it not the Minister standing in Gods stead to the people as if the Lord sealed a Covenant to his people which he knew not the meaning of no nor of the Seals Although I will not say the Baptism of such is a nullity yet I may say warrantably that such Idol Pastours have nothing to do to baptize it being an utter inverting or absolute wronging of our Saviours prescribed order Mat. 28.19 and to the same purpose the Apostle Paul 1 Corinth 1.17 He being and so all Ministers sent first and principally to preach and then to baptize 2 To reprove the great presumption of such women as do take upon them to baptize Object But did not Zipporah circumcise her child Exod. 4.24 c. Answ The Question is not what she did but â—hether she did well or no In all probability not First
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
Philip. 1.21 23. And thus now we have done with the Common-place implyed in the sixth Principle to wit Death NOw we come to the second Head or Common place to wit the general Resurrection and receive it in this Doctrine Doct. It is a most certain truth that there shall be a general Resurrection That all the dead shall rise again with their own bodies at the last day The Scriptures are very clear and evident in this point See Job 19.25 26 27. Isaiah 26.19 John 5.28 29. Acts 24.15 The Grounds and Reasons of the Doctrine And first we will lay you down Reasons why the bodies of the godly must be raised again at the last day and then why the bodies of the wicked must be then raised Reasons why the bodies of the godly must be raised again at the last day Reas 1. Because the Lord is their God is in Covenant with the godly in Covenant with the whole man not onely soul but body This is our Saviours Argument to the Sadduces who denied the Resurrection Mat. 22.31 32. As touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Our Saviours meaning is this The God of Heaven speaking to Moses Exod. 3.9 of Abraham Isaac and Jacob who being in Covenant with God but all dead long before the Lord then spake unto Moses yet speaks of them as alive thereby intimating the Resurrection of their bodies that their dead bodies should be raised again at the last day and if their bodies why then the dead bodies of all that are in Covenant with God Reas 2 Christ himself hath undertaken this to wit to raise up the dead bodies of all his at the last day John 6.39 And is not this an easie thing with him he being not only man but God See Mat. 22.29 Phil. 3.20 21. Reas 3. Christ is risen therefore the dead bodies of all the godly shall rise again at the last day This is a true and sure consequence for 1. Christ rose again that he might raise them 2. Christ is their Head and they his Members seeing then Christ their Head is risen they also his Members doubtless shall rise for the glory of the head requires this that he have his members sutable and in like condition with himself 3. The same Spirit is in them which is in Christ raised he joyneth and uniteth them with Christ and worketh the same in them which he doth in Christ But he hath raised Christ therefore he will raise them Reas 4. To this end the bodies of the Elect were made that in them as Temples the Holy Ghost might dwell for ever therefore their bodies shall rise again at the last day and live for ever Reas 5. This great truth denied that the bodies of the godly shall be raised again at the last day overturns all Religion 1 Cor. 15.12 unto the nineteenth Thus you see the Reasons why the bodies of the godly must be raised again at the last day Now we come to lay you down the Reasons why the bodies of the wicked must be raised Reas 1. Because the Scripture delivers this in plain and express termes 3 Cor. 5.10 John 5.28 29. Acts 24.15 Reas 2. The threatnings and comminations that lie against the wicked Matth. 10.28 Mark 9.43 and so to verse 49. besides divers other places Reas 3. The Justice of God requires this The wicked do not onely sin in soul but in body therefore their bodies must be raised again at the last day that so they may be punished in both Thus you see that not only the dead bodies of the godly shall be raised again at the last day but also the dead bodies of the wicked Yet observe with a double difference 1. In regard of the efficient 2. In regard of the final cause The bodies of the godly shall rise by the power of Christ their Head the bodies of the wicked by the power of Christ their Judge The bodies of the godly shall rise to eternal glory the bodies of the wicked to eternal condemnation For the further opening of this Doctrine we intend 1. To answer some objections 2. In brief to lay before you the manner or method of the general Resurrection 3. And lastly the Uses First to answer some objections Object 1. From Eccles 3.19.20 Answ 1. Solomon doth not speak here in his own person but in the person of an Epicure or Atheist 2. Suppose Solomon do here deliver his own judgement he speaks nothing here of the estate after death but onely delivers thus much That as beasts dye so men dye the one as wel as the other Object 2. From 1 Cor. 15.50 Answ By flesh and blood here we are not to understand the body simply but as it is cloathed with sin and corruption and so indeed it shall not inherit the Kingdom of God but as it is immortal and glorious it shall Object 3. From 1 Cor. 15.44 So then it may seem our bodies at the last day shall rise Spiritual bodies and not consisting of flesh and blood Answ The Apostle doth explain himself verse 53. There shall not be a change in substance but in quality The bodies of the godly shall then be immortal incorruptible not needing means of corporal nourishment nor subject to infirmities but nimble strong and impassible void of all deformity and uncomliness of perfect stature glorious c. The bodies of the wicked then shall be immortal also and incorruptible but passible to endure the punishment inflicted upon them Object 4. That bodies resolved to dust and ashes should rise again is not this impossible Answ Luke 18.27 Gen. 18.14 Luke 1.37 The Almighty God that made all things of nothing is not he able to restore the body although turned to dust burnt to ashes or devoured by wild beasts The manner of the Resurrection The next thing we promised is to lay forth in brief the manner or method of the genâ—ral Resurrection 1. In the first place when the last day of the world is come Christ on a sudden in the same visible form he went to heaven will come in the Clouds with his Angels and the souls of his Saints departed Acts 1.11 Judges 14.15 2. The Trumpet of God shall then sound the voyce of the Arch-angel shall then be heard Christ shall command and call upon the dead to rise and come to judgement 1 Thess 4.16 John 5. 28 29. 3. Immediately presently upon this the souls of all the godly deceased shall enâ—er into their bodies and then their bodies rise to life eternal and so the souls of all the wicked deceased shall return into their bodies and then their bodies rise to eternal condemnation John 5.28 29. 4. Such as shall then be alive shall have a change on a sudden in stead of death and Resurrection 1 Cor.
onely pretend our selves to have faith but make sure it be as a justifying so a sanctifying faith for so a justifying faith ever is To rise in soul we must make sure that is to say from the death of sin to the life of grace Rev. 20.6 Rom. 8.11 5. And lastly we should earnestly endeayour to live as the children of the Resurrection Luke 20.36 as those that believe a glorious Resurrection heavenly harmlesly and fruitfully 1. Heavenly Philippians 3.20 21. 2. Harmlesly Acts 24.16 17. 3. Fruitfully 1 Cor. 15.58 Thus we have done with the second Member of this Principle as we reckon Of the day of judgement THe second Common-place being finished we come now to the third which we lay forth in this Doctrine Doct. 3. Immediately after the general Resurrection shall be the last Judgement Or thus It is a most certain truth that there shall be a day of judgement The Scriptures are very clear and abundant in proof of this point Begin we with that antient testimony alledged in the Apostle Jude Jude 14.15 See Dan. 7.9 10 Eccl. 12. v. last Matth. 12.36 Acts 17.31 Rom. 14.10 2 Cor. 5.10 The Reasons of the Point Reas 1. Gods Decree Heb. 9.27 As the Lord hath appointed the former so the latter Reas 2. The particular judgements the Lord inflicts in this life upon persons and places as the burning of Sodom and Gomorrah the drowning of the old world the plaguing of Aegypt and the desolation of Jerusalem did not all these typifie the general judgement Luke 17.26 c. Reas 3. The consciences of men and women even the least inlightned and awakened tremble at this great truth and so prove it Acts 24.25 Reas 4. The justice and goodness of God The justice of God requires that it should go absolutely ill with the wicked the goodness of God requires that it should go absolutely well with the godly but neither of these come to pass in this life and therefore there must be a day of judgement that both these may be effected Reas 5. The fifth and last Reason This is the end of the general Resurrection to wit the general Judgement Men and women must be raised again that they may be judged But here we meet with an objection Object May some man say The whole world consists of Believers and Unbelievers But as touching Believers it is said John 5.24 that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicium to judgement Answ The meaning is not to the judgement of condemnation and so indeed the last translation renders it Object And then as touching Unbelievers so remaining it is said of them John 3.18 that they are condemned already Answ It is true so they are 1. In Gods Decree 2. In Gods word 3. In their own consciences But yet the manifestation and finishing of this judgement is reserved unto the last day But for the opening of so weighty a Doctrine we intend to answer the questions following 1. How this judgement is distinguished from other judicial proceedings 2. When the day of judgement shall be 3. Who shall be the Judge 4. And lastly What shal be the manner of proceeding at that day Quest 1. The first question is How this judgement is distinguished from other judicial proceedings Answ This we may let you see in divers Epithets given to this judgement as 1. It is called the last judgement so the Catechisme entitles it And so it is for after it there shall be no other the sentence passed then can never be reverst there can be no appeal from that Judge and judgement 2. It is called the general judgement God judgeth men and women in this world and that both in life and death He judgeth them whilst they are living by correcting his people for their scapes and infirmities by punishing the wicked for their transgressions and rebellions He judgeth every man and woman at death But then shall be a general judgement of all 2 Cor. 5.10 3. It is called a manifest and open judgement And so it shall be for the proceedings then shall be in the eye and view of all the world 4. It is called a sudden judgement And so it shall be in regard of the wicked Even as the flood came upon the Old World when they were wantonizing and deriding that preacher of righteousness 5. And lastly It is called an eternal judgement Not that the Judge shall sit for ever sifting matters and debating causes but it is so called from the effect for the issue will be this The eternal weal and happiness of the godly and the eternal woe and misery of the wicked Quest 2. The second question When the day of judgement shall be Answ In likelihood it is not far off if we compare some Texts and our times as Luke 18.8 Matth. 24.37 c. 2 Tim. 3.1 c. The truth of it is were but Rome ruinated and the Jew called what should hinder that great day And in how little time can the Lord effect these two great works But touching the precise day see Mat. 24.36 But why doth the Lord conceal this day Answ 1. That he might hereby bridle our curiosity Acts 1.7 2. That the wicked might not defer their repentance Psalm 95.7 8. 3. That the godly might be occasioned to continual watchfulness Mark 13.33 c. Quest 3. The third question Who shall be the Judge Answ God All the Persons in the Godhead Father Son and Holy Ghost All the three Persons shall judge as touching their consent and Authority but the particular execution of this judgment is committed to the Son it is he that shall execute this vengeance and as he is the Son of man John 5.22 27. 2 Tim. 4.1 Acts 10.42 and 17.31 Object 1. But the Apostles shall judge the twelve Tribes of Israel Mat. 19.28 Answ It is true the Apostles shall judge the twelve tribes but how to wit by their Faith and Doctrine the example whereof wil take away all excuse from the Israelites 2. They shal be as Justices on the Bench and consent to Christs judgements Object 2. The Saints shal judge the world 1 Cor. 6.2 Answ It is true 1. As sitting with the Judge and approving of his sentence as the Apostles before 2. As they are Members of Christ the Judge and 3. As their example shall be alledged to condemn the wicked Quest 4. The 4th and last question What shal be the manner of proceeding at that day Answ That we may the better resolve this question we are to consider 1. The Preparation to this judgement 2. The judgement it self The Preparation is twofold 1. Of the Judge 2. Of them to be judged The Preparation of the Judge consists in four things 1. In the Commission he hath from his Father John 5.27 which then shal be manifested to all the world 2. In the cloathing of his Humane Nature with a wonderful Majesty and glory Matth. 25.31 Matth. 16.28 compared with Mat. 17.1 c. 3. In his