of him before he was how much more now he is What note you thereof That man hath not to boast of his antiquity all the creatures being made before him even to the vilest worm What is to be observed in his creation That here for the excellency of the work God is brought in as it were deliberating with himselfe the Father with the Sonne and the Holy Ghost and they with him the whole Trinity entring into a solemn counsell to make man after their Image Gen. 1. 26. which is not said of any other creature for whereas the other creatures were made suddenly man was as we shall see not so but with some space of time hitherto also belongeth that the Holy Ghost standeth longer upon his creation then upon the rest What learn you from hence That we should mark so much the more the wisdome and power of God in the creation of him thereby to imitate God in using most diligence about those things which are most excellent What parts doth he consist of Of two parts of a body and a soule Gen. 2. 7. Job 10. 11 12. Whereof was his body made Of the very dust of the earth Gen. 2. 7. in which respect the work of God in making him is set forth by a similitude of the potter which of his clay maketh his pots Rom. 9. 21. and the name of Adam is from hence in the Hebrew given unto man to put him in mind not to bee proud nor to desire to be like God which God foresaw he would doe through Satans temptations What learn you from hence That seeing it pleased God to make mans body more principally of the basest Element that thereby he would give man to understand of what base matter his body was framed that so hee might have occasion of being lowly and humble in his owne sight according as the Scripture it self directeth us to this instruction Gen. 18. 27. Jer. 2. 2. 29. What else learn you The absolute authority that God hath over man as the Potter hath over his pots and much more Rom. 9. 21. How was the soul made His soul was made a spirituall substance which God breathed into that frame of the earth to give it a life whereby man became a living soul Gen. 2. 7. Mal. 2. 15. Why is it called the breath of God Because God made it immediately not of any earthly matter as he did the body nor of any of the elements as he did the other creatures but of a spirituall matter whereby is signified the difference of the soul of man which was made a spirituall and divine or everlasting substance from the soul or life of beasts which commeth of the same matter whereof their bodies are made and therefore dieth with them whereas the soul of man commeth by Gods creation from without in which respect God is said to be the Father of our spirits Heb. 12. 9. and doth not rise as the soul of beasts doe of the temper of the elements but is created of God free from composition that it might be immortall and free from the corruption decay and death that all other creatures are subject unto and therefore as it had life in it self when it was joyned to the body so it retaineth life when it is separated from the body and liveth for ever What other proofs have you of the immortality of the soul besides the divine nature thereof Eccl. 12. 7. It is said that at death the dust shall return to the earth as it was and the spirit unto God who gave it Our Saviour Christ Luk. 23. 46. and his servant Stephen Acts 7. 59. at their death commend their souls unto God Luk. 23. 43. The theeves soul after separation from the body is received into Paradise Mat. 10. 28. The soul cannnot be killed by them that kill the body Psal. 49. 14 15. Mat. 22. 32. Rev. 6. 9. 7. 9. The guiltinesse of the Conscience and feare of punishment for sin proveth the same Otherwise all the comfort of Gods children were utterly dashed for if in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15. 15. Why is it said that God breathed in his face or nostrils Gen. 2. 7. more then in any other part To put man in mind of his frailty whose breath is in his nostrils Esay 2. 22. Because the soul sheweth her faculties most plainly in the countenance both for outward senses and inward affections But is the head the seat of the soul It is thought that in regard of the essence of it all of it is over all and every part of the body as fire is in hot iron but howsoever the severall faculties thereof appear in the severall parts of the body yet the heart is to be accompted the speciall seat of the soul not only in regard of life being the first part of man that liveth and the last that dieth but for affections also and knowledge as appeareth by 1 Kings 3. 9. 12. Mat. 15. 18 19. Rom. 2. 15. 10. 10. 1 Pet. 3. 4. Is there many or one soul in man There is but one having those faculties in it of vegetation and sense that are called souls in plants and beasts What reason have you for this saying Otherwise there should be divers essentiall forms in man God breathed but one breathing though it be called the breathing of lives Gen. 2. 7. for the divers lives and faculties In all Scripture there is mention but of one soul in man Mat. 26. 38. Acts. 7. 59. When may the soul be truly said to come or be in the body of a child When in all essentiall parts it is a perfect body as Adams was when God gave him his soul. What be the faculties of the soul The Understanding under which is the Memory though it be rather one of the inward senses then one of the principall faculties of the soul and the Conscience The Will under which are the Affections So there be five speciall faculties What is meant by the image of God after which man was made Gen. 1. 26 27. Not any bodily shape as though God had a body like man but the divine state wherein his soul was created How many ways is the image of God taken in Scripture Either for Christ as Col. 1. 15. Heb. 1. 3. Joh. 12. 45. 14. 9. or for the glory of mans lively personage as Gen. 9. 6. or for his authority over the woman as 1 Cor. 11. 7. or for the perfection of his nature indued with reason and will rightly disposed in holinesse and righteousnesse wisdome and truth and accordingly framing all motions and actions both inward and outward Col. 3. 9 10. Eph. 4. 24. How is it here then to be taken It may be taken either strictly and properly or more largely and generally What is the strictest and most proper acception of it When it is taken for that integrity of nature which was
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
Nature 4. Fortune and luck 5. Casualty and chance 6. Destiny 7. Free-will How manifold is Necessity Two-fold 1. Absolute necessity the contrary whereof cannt be 2. Necessity with a condition which is such as puts down the cause the effect followeth but take away the cause the effect ceaseth How prove you that God hath a government in things that come by chance and casualtie Prov. 16. 33. The lots are cast in the bosome yet the issue of them and their event hang upon the Lord. Exod. 21. 13. Deut. 19. 13. Is there not then any fortune or chance of things in the world Not in respect of God by whose appointment the very haires of our heads are governed and numbred but in respect of man that knoweth not future things the Scripture useth such words to shew the suddennesse and uncertainty of a thing Exod. 21. 13. Eccl. 9. 11. Luk. 10. 31. Doe the creatures ever since the first six dayes continue of themselves being onely governed of God No the creation still is after a manner continued in that all things are sustained by the same power whereby they were made for God is is not like a builder that is the cause onely of the making and not of the being of his building but he is such a cause of being to all creatures as the Sunne is of light unto the day so that without his continuall working all would return to nothing What proofe have you of this continuall working of God Our Saviour saith John 5. 17. my Father worketh untill this time and I also work meaning in continuance and preservation of all creatures For in him we live move and have our being Acts 17. 25 26 27 28. And the Apostle testifieth Heb. 1. 3. That our Saviour Christ by whom the world were made beareth up all things and upholdeth them in their being with the word of his power his mighty word Thus Moses teacheth how the Lord established the continuance and preservation of all the creatures in the world both living and void of life Gen. 1. So doth the Prophet also in the 104. Psal. 119. 91. How doth God sustain all creatures Partly by the continuation of particulars either for the whole time of this world as heaven and heavenly bodies earth and other Elements c. 2 Pet. 3. 4. or for the time of life allotted as all living creatures Psal. 36. 6. Psal. 104. 27 c. Partly by propagation of kind whereby creatures even of shortest continuance doe successively abide unto the end of the world Gen. 7. 3. 8. 21 22. Thus God sustaineth and preserveth all that he hath made how doth he govern and dispose of them God ordereth all his creatures according to his pleasure guiding and imploying them and their natures to those severall ends and uses whereby they may best serve unto his glory Ps. 119. 91. Dan. 4. 34 35. and the good of themselves and of their fellow creatures especially of man Ps. 8. but he hath one generall manner of government belonging to all and another speciall which is proper to the principall creatures How doth God work in all the creatures generally First he doth move and stirre up that power which he hath given the creatures unto working Secondly he doth assist direct and help it in working of that which is good Thirdly he doth work together and give being unto that which is wrought What are the principall creatures you speak of The reasonable creatures Angels and Men which were created like unto God in a high estate of holinesse and happinesse Psal. 8. 4 5. 103. 20. 104. 4. Luke 2. 13. Mat. 25. 31. How commeth it to passe that there is a particular kind of government for the reasonable creatures above others Because that they are creatures of another nature then the rest being not only acted and moved in one course as the other are but having a power of understanding what doth concern them and of moving themselves accordingly What government doth follow hereupon That which is by teaching and answerable fulfilling of that which is taught How by teaching By instructing commanding praising forbidding promising threatning and permitting How by fulfilling Especially by blessing and cursing What is the manner of Gods working in his providence It is sometimes ordinary other times extraordinary What is the ordinary course of Gods providence When he bringeth things to passe by ordinary meanes and that course which he hath setled in nature Esa. 55. 10. What is the extraordinary When he bringeth things to passe either without meanes or by means of themselves too weak or beside the course of such means and course of nature which works are usually called Miracles May we indifferently expect Gods extraordinary working as we may his ordinary No where ordinary means be had we cannot look for an extraordinary work What doe they that run unto the immediate and extraordinary providence of God without necessary occasions They doe tempt God How many wayes is God tempted First by distrust Secondly by presumption When is God tempted by Distrust When men think that God either cannot or will not fulfill his promises When is God tempted with Presumption When men depend upon the immediate providence of God without any warrant of the word so to doe How many sorts of men doe thus tempt God First they that doe wastfully mis-spend their goods Secondly they that having received gifts of mind and strength of body doe not use them in some lawfull calling for the maintenance of them but doe live idlely Thirdly they that make an occupation of dicing and carding and such like Fourthly they that thrust themselves upon unnecessary dangers Fifthly they which take pains for the maintenance of their bodies in this life but have no care of those things which belong to the salvation of their soules in the life to come What are the means by which God doth use to exercise his providence Two the first passive the second active What call you passive means Those which although the Lord doth use them yet have no knowledge nor understanding to move or direct themselves but are wholly moved and directed by God What call you active meanes Those which although God useth yet have reason knowledge and understanding in themselves how to move or direct themselves such are men and Angels whether they be good or evill Doth God work after the same manner by the wicked that he doth by the godly No for God worketh by the wicked but not in them as for the godly he worketh not only by them but also in them wherby it cometh to passe that the work of the godly is acceptable unto God but the work of the wicked is not acceptable unto God although they doe the same thing which the godly doth How can it be shewed out of the Scriptures that God hath a hand whereby he governeth even the transgressor against his holy will Gen. 45. 8. Is is expresly said that God did send Joseph before into
fall by sin from their first blessed estate Matth. 18. 18. Whence commeth this Not from their own nature which was subject to mutability but from Gods mercy for seeing those Angels are elect of God 1 Tim. 5. 21. it followeâ—h of necessity that they are kept and upholden only by his grace and mercy whereupon his election is grounded Now for the employment of these Angels what are you to note therein Their apparitions and the offices which they perform In how many sorts have Angels appeared In as divers as it pleased God to send them but specially in two namely in visions and true bodies What mean you by Visions Their appearing in some extraordinary sort to the mind and inward senses either in the night by dreams as to Joseph Matth. 2. 13. or in the day by some strange shows as they did to the Prophets Zach. 2. 3. How manifold was their apparition in body In the true bodies either of men or of other creatures What examples have you of their apparition in the bodies of men Gen. 19. 2. two Angels beside Christ appeared to Abraham so did two likewise to the Apostles Act. 1. 10. and Gabriel to the Virgin Mary Luk. 1. 26. Were these bodies of living men who had souls or bodies created upon occasion They were bodies extraordinarily created upon that occasion by God having no souls but the Angels to give them motions and after were dissolved by God to nothing having neither birth nor buriall Did they move from place to place in these bodies Yes and did many other actions proper to man the Angels appearing to Abraham did truly eat and drink though without need the Angels did truly speak and touch Lot pulling him but these actions were done by them in an extraordinary speedinesse and manner more then any man can doe Have Angels ever appeared in the bodies of other creatures Yes for therefore are they called Cherubims of creatures that have wings Satan spoke in the body of a serpent to Evah and so to the Heathen in sundry other creatures With what feeling did the godly finde the apparition of the Angels Many times with great fear and terror as may be seen in Daniel 7. 7 8 9 10 c. which was caused by the small glimpse of glory that God vouchsafed to them which man for his sin could not bear What learn we by that To know our misery and corruption and that in comparison of Gods appearing we should be ready to turn to dust How many are the Offices the good Angels perform Twofold First in respect of God Secondly in respect of the creatures How many are their duties concerning God Three 1. They doe continually praise and glorifie God in Heaven 2. They do always wait upon the Lord their God in heaven to expect what he would have them doe 3. They knowing his will doe put it in execution How manifold are their duties concerning the creatures Twofold either generall in respect of all the creatures or speciall in respect of man What is the generall dutie That they are the Instruments and Ministers of God for the administration and government of the whole world What are the Offices which they perform towards Man They are either in this life or in the life to come How manifold are the Offices which they perform towards man in this life Twofold either such as respect the godly the procuring of whose good is their speciall calling Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked How many good Angels hath every one attending upon him in this life hath he one alone or hath he many That is as the glory of God and the necessity of the Saints requireth sometimes there doe many attend upon one sometimes one upon many What are the good offices which the Angels perform towards the godly in this life They are used as Instruments 1. To bestow good things upon them 2. To keep them from evill How manifold are those good things which by the ministery of the Angels are bestowed upon the godly They partly concern the body partly the soul. What are the good things that concern the body 1. They are used as Instruments to bestow things needfull for the preservation of it and to bring necessary helps to men in their distress as to Elias and Hagar 2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings Psal. 34. 7. 91. 11. 3. They give an happy successe to them in the good things they go about Gen. 24. 7. 40. ver 4. They are appointed as watchmen over the Saints that by their presence they might keep their bodies in shamefastnesse holinesse and purity 1 Cor. 11. 10. What are the good things of the soul which the Lord doth bestow upon the Saints by the ministery of the good Angels 1. To reveal the will of God to them and to inform them in things which he would have done Act. 10. 5. 2. To stir up good motions in their hearts 3. To comfort them in sorrow as Christ was comforted being distressed in soul Luk. 22. 43 44. and Paul Acts 27. 23 24. 4. To rejoyce at the conversion of the Saints Luk. 15. 10. How manifold are the evill things from which the good Angels doe keep the godly They likewise doe partly concern the body partly the soul. What are the evils of the body They are either without or within us From what evils without us are we preserved by the ministery of the Angels 1. From those dangers that one man bringeth upon another 2. From those that they are subject unto by reason of wilde beasts 3. From those evils whereunto we are subject by reason of other creatures without life 4. They doe not only preserve the bodies of the Saints but also all things that are theirs as their goods wife children and families What are the evils within us from which the Angels doe keep us First sicknesse Secondly famine Thirdly death VVhat are the evils of the soule from which the Angels doe keep us From sin and that two ways 1. By their continual presence 2. By their power What are the actions which the good Angels perform towards wicked men in this life 1. They restrain and hinder them from many wicked things which they would bring to passe 2. They execute judgements upon the wicked and punish them for their sins committed 2 Kings 19. 35. Gen. 19. 11. What are the offices which the good Angels are to perform towards man after this life First they carry the souls of the godly being separated from the body with comfort into heaven as Lazarus Luk. 16. 22. and thrust the wicked into hell Secondly they wait upon Christ at the day of Judgement to gather all the faithfull unto him and to separate the wicked from among them Matth. 24. 31. 51. and to rejoyce at the sentence which he shall give Are we
not those spirituall creatures sinning against him neither will he spare us rebelling against his Majesty 2 Pet. 2. 4. Thirdly to feare to offend God that hath such messengers to send at his command Fourthly to learn to arm our selves with the shield of faith and fear of God since we have such great enemies to fight against Eph. 6. 11. 1 Pet. 5. 9. Fifthly to be comforted that though the Devill be powerfull and most malicious against us yet Christ hath broken his head Gen. 3. 15. and at last will tread Satan under our feet Rom. 16. â—0 Thus much of the providence that concerneth Angels Shew now how God doth deale with man As with that creature in whom above all other he intendeth to set forth the glory of his Wisdome Power Justice and Mercy Prov. 8. 31. Psal. 8. 3. c. 1 Cor. 9. 9 10. and therefore the Scriptures doe most plentifully declare the dealing of God with man both in the time of this world and for ever hereafter How is man upheld in his being Two wayes First as all other bodily creatures partly by maintenance of every mans life here on earth for the time alotted by God himselfe Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly by propagation of kind unto the end of the world through the blessing of procreation Gen. 1. 28. Eccl. 1. 4. Secondly as Angels after a sort God so providing that though the body of man returneth to the earth from whence it was taken yet the soule perisheth not but returneth to God that gave it Eccl. 12. 7. yea that the same body also and every part thereof is preserved in the grave and shall be joyned intire to the soule at the last day so to continue for ever Job 19. 26 27. How manifold is the state wherein man is to be considered Threefold first the state of innocencie commonly had and lost of all mankind both elect and reprobate without difference Eccl. 7. Secondly the state of corruption and miserie seising on all men naturally but abiding without recoverie only in the Reprobate Rom. 3. 23. Thirdly the state of Redemption proper to the elect 1 Pet. 2. 9. Psal. 130. 8. All which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men beginning at the end of this life perfected at the day of judgement and continuing for ever in the world to come And thus touching this part of Gods providence the Scriptures doe teach us both the benefits of God bestowed upon man before his fall and likewise his justice and mercy towards him after his fall his justice upon the Reprobate who are left without hope of restitution and reserved together with the Devills unto everlasting punishment Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall are restored again by grace Gen. 3. 15. Is it not likely that all the visible world together with man is fallen without hope of restitution by mercy Yes for it standeth well with the justice of God that seeing the visible world was made for the use of man Gen. 2. 9. that with the fall of man it should be punished Gen. 3. 17 18. and with his raising up be restored Rom. 8. 20 21 22. What is that speciall order of government which God useth towards mankind in this world and in the world to come In this world he ordereth them according to the tenor of a two-fold Covenant in the world to come according to the sentence of a two-fold judgement What understand you by a Covenant An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition What be the parts of this agreement Two the one is the Covenant that God maketh with us the other is the Covenant that we make with God the summ of the former is that he will be our God of the latter that we will be his people Jer. 31. 33. What gather you from the former The sir-name of God as it is in divers places of Scripture and namely Exod. 3. 15. where it is said The Lord God of your Fathers the God of Abraham the God of Isaac the God of Jacob hath sent me unto you this is my name for ever and this is my memoriall unto all generations from whence we may observe the singular glory and priviledge of Gods people in that God is content to take his sir-name of them Heb. 11. 16. Why is this sir-name added For that it is a fearfull thing to think of the proper name of God alone unlesse this be added to it whereby he declareth his love and kindnesse to us What gather you from the latter That man standeth bound by these Covenants of agreement to perform that duty which God requireth at his hands How many such Covenants be there Two First the Law and Covenant of works Secondly the free promise or Covenant of grace which from the comming of Christ is called the Gospell Rom. 10. 5 6. Gal. 3. 11 12. Which of them was first The Law for it was given to Adam in his integrity when the promise of grace was hidden in God How so since it is said that the Law was first given to Moses That is to be understood of the written Law as it was written by Moses and ingraven in tables of stone by the finger of God otherwise the same was imprinted in the beginning in the hearts of our first parents and therefore it is called the Law of nature Rom. 2. 14. How was this Law given unto Adam in the beginning It was chiefly written in his heart at his creation and partly also uttered in his eare in Paradise for unto him was given a will both to good and also to evill and also to be inclined thereto with ability to perform it There was something likevvise outwardly revealed as his duty to God in the sanctification of the Sabbath to his neighbour in the institution of marriage and to himselfe in his dayly working about the garden How doth it appeare that the substance of the Morall Law was written in the hearts of Adam and Eve First by the effect of it in them both who immediately after their fall were forced by the onely guilt of conscience not yet otherwise charged to hide themselves from Gods presence Gen. 3. 8. Secondly by the remainders thereof in all mankind who even without the Law are by light of nature a Law unto themselves Gen. 4. 6. Rom. 2. 14 15. How hath the Morall Law been delivered since the fall The summe thereof was comprised in ten words Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandements solemnly published and engraved in tables of stone by God himself Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture and so committed to the Church for all ages as the Royall Law for direction of obedience to God our King Jam.
as most men think it to be What breaches of the first Commandement may be observed in this transgression First infidelity whereby they doubted of Gods love towards them and of the truth of his word Secondly contempt of God in disregarding his threatnings and crediting the word of Satan Gods enemy and theirs Thirdly hainous ingratitude and unthankfulnesse against God for all his benefits in that they would not be beholding unto him for that excellent condition of their creation in respect whereof they ought unto him all fealty but would needs be his equall Fourthly curiosity in affecting greater wisdome then God had endued them withall by vertue of their creation and a greater measure of knowledge then hee thought fit to reveale unto them Fiftly intolerable pride and ambition not onely desiring to be better then God made them but also to be equall in knowledge to God himselfe and aspiring to the highest estate due to their Creatour How did our first parents break the second Commandement Eve by embracing the word of the Devill and preferring it before the word of God Adam by hearkning to the voyce of his wife rather then to the voyce of the Almighty Gen. 3. 17. What were the breach of the third First presumption in venturing to dispute of Gods truth and to enter in communication with Gods enemy or a beast who appeared unto them touching the word of God with whom no such conference ought to have been entertained Secondly reproachfull blasphemy by subscribing to the sayings of the Devill in which he charged God with lying and envying their good estate Thirdly superstitious conceit of the fruit of the tree imagining it to have that vertue which God never put into it as if by the eating thereof such knowledge might be gotten as Satan perswaded Fourthly want of that zeale in Adam for the glory of God which he ought to have shewed against his wife when hee understood shee had transgressed Gods Commandements How was the fourth Commandement broken In that the Sabbath was made a time to conferre with Satan in matters tending to the high dishonour of God If it be true that on that day man fell into this transgression as some not improbably have conjectured for at the conclusion of the sixth day all things remained yet very good Gen. 1. 31. and God blessed the seventh day Gen. 2. 3. Now it is very likely Satan would take the first advantage that possibly he could to entrap them before they were strengthened by longer experience and by partaking of the Sacrament of the tree of life whereof it appeareth by Gen. 3. 22. that they had not yet eaten and so from the very beginning of man became a manslayer John 8. 44. Shew briefly the grounds of the breach of the Commandements of the second table in the transgression of our first parents The fifth was broken Eve giving too little to her husband in attempting a matter of so great weight without his privity and Adam giving too much to his wife in obeying her voyce rather then the Commandement of God and for pleasing of her not caring to displease God Gen. 3. 17. The sixth by this act they threw themselves and all their posterity into condemnation and death both of body and soule The seventh though nothing direct against this Commandement yet herein appeared the root of those evill affections which are here condemned as not bridling the lust and wandring desire of the eyes as also the inordinate appetite of the tast Gen. 3. 6. in lusting for and eating that onely fruit which God forbad not being satisfied with all the other fruits in the garden The eighth first laying hands upon that which was none of their own but by a speciall reservation kept from them Secondly discontent with their present estate and covetous desire of that which they had not The ninth judging otherwise then the truth was of the vertue of the tree Gen. 3. 6. and receiving a false accusation against God himselfe The tenth by entertaining in their minds Satans suggestions and evill concupiscence appearing in the first motions leading to the forenamed sinnes Thus much of our first parents sinne and the causes thereof Now let us come to the effects of the same shew therefore what followed in them immediately upon this transgression Three fruits were most manifest namely guiltinesse of conscience shame of face and feare of Gods presence Did any punishment follow upon this sinne Sinne guiltinesse and punishment doe naturally follow one upon another otherwise the threatning that at what time soever they did transgresse Gods Commandement they should certainly dye should not have taken effect Declare how that threatning took effect They were dead in sinne which is more fearfull then the death of the body as that which is a separation from the favour of God for there came upon them the decay of Gods glorious image in all the faculties of their soule and also a corruption of the powers of their body from being so fit instruments to serve the soule as God made them and this in them is signified by nakednes Gen. 3. 7. And in their children called originall sin Then there issued from thence a streame of actuall sinnes in the whole course of their life which appeared in Adam even upon his fall by his flying from Gods presence and affirming that it was his nakednesse that made him flye his excusing of his sin and laying it on the woman c. By sin an entrie being made for death Rom. 5. 12. they became subject to the separating of the soul from the body which is bodily death and of both from God which is spirituall death signified by expelling them out of Paradise and debarring them of the sacramentall tree of life Gen. 3. 22. c. And thus by the just sentence of God being for their sin delivered into the power both of corporall and of eternall death they were already entred upon death and hell to which they should have proceeded untill it had been accomplished both in body and soule in hell with the Devill and his Angels for ever if the Lord had not looked upon them in the blessed Seed For the fuller understanding of the things that immediatly followed the transgression of our first parents let us consider more particularly what is recorded in the 3d. ch of Gen. And first shew what is meant by that in v. 7. that their eyes were opened they saw themselves naked were they not naked before and having the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednesse before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocency from the top of the head unto the sole of the foot wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture speaketh elsewhere Rev. 3. 17 18. Exod. 32. 25. What
onely be directed by Gods holy word How is the Memory corrupted First with dulnesse and forgetfulnesse of all good things that we should remember notwithstanding we have learned them often Secondly with readines to remember that we should not and to retain errors and vanities as tales and playes much more then godly matters What use make you hereof As first to bewaile the defects of our understanding so to lament our forgetfulnesse of good things Secondly to distrust the faithfulnesse or strength of our memories in hearing and learning good things and to use all good helps we can as often repeating them writing and meditating on them Thirdly not to clogge our memories with vanities for which we should rather desire the art of forgetfulnesse How is the Will corrupted First with a disablenesse and impotency to will any thing that is good in it selfe Rom. 5. 6. Phil. 2. 13. Secondly with slavery to sin and Satan the will being so enthralled Rom. 6. 20. 7. 23. and hardened Eph. 4. 18. that it onely desireth and lusteth after that which is evill Gen. 6. 5. Job 15. 16. Thirdly with rebellion against God and any thing that is good Rom. 8. 7. What use are we to make hereof First that we have no free will left in us since Adams fall for heavenly matters Secondly that for the conversion either of our selves or any other we must not look for it from man but pray to God to convert man who worketh in us both the will and the deed Phil. 2. 13. Heb. 2. 5. as the Prophet saith Convert thou me and I shall be converted Lam. 5. 21. How are the affections corrupted The affections of the heart which are many as love and hatred joy and sorrow hope and feare anger desire c. are subject to corruption and disturbance Gal. 5. 24. James 4. 15. Job 15. 16. First by being set upon unmeet objects in affecting and being inclined to the things they should not be and not to those they should thus we hate good and love evill 1 Kings 22. 8. And in a word our affections naturally are moved and stirred to that which is evill to embrace it and are never stirred up to that which is good unlesse it be to eschew it Secondly by disorder and excesse even when we doe affect naturally good things as for our own injuries we are more angry then for Gods dishonour when we are merrie we are too merrie when sad too sad c. What use make you of the disorder of the affections First to keep our selves from all occasions to incense them to sinne whereunto they are as prone as the tinder to the fire Secondly to labour to mortifie them in our selves that we may be in regard thereof pure Nazarites before God Gal. 5. 24. Col. 3. 5. How is the conscience corrupted It is distempered and defiled Tit. 1. 15. both in giving direction in things to be done and in giving judgment upon things done How in the former It sometime giveth not direction at all and thereupon maketh a man to sin in doing of an action otherwise good and lawfull Rom. 14. 23. sometime it giveth direction but a wrong one and so becometh a blind guide forbidding to doe a thing which God alloweth and commanding to doe things which God hateth 1 Cor. 8. 7. Col. 2. 21. John 16. 2. How in the latter When it either giveth no Judgement at all being left without feeling or when it hath an evill feeling and sense How is it left without feeling When it is so senselesse and benummed with sin that it never checketh a man for any sin Eph. 4. 18 19. called a cauterized conscience 1 Tim. 4. 2. which reseth from the custome of sinning Heb. 3. 13. How doth it faile when it hath a feeling but a naughty one Sometimes in excusing sometimes in accusing How in excusing First when it excuseth for things sinfull making them no sinnes or small sins and so feeding the mind with vain comforts Mark 10. 20. Gen. 3. 10. 12. Secondly when as it excuseth us for having a good intent without any warrant of Gods word 1 Chron. 13. 9. How in accusing First when for want of time direction and lightening it condemneth for doing good as a Papist for going to Sermons condemning where it should excuse and so filling the mind with false feares Secondly when accusing for sin it doth it excessively turmoyling a man with inward accusations and terrors Esa. 57. 20. and drawing him to despair by such excessive terror as may be seen in Cain and Judas What use are we to make of this confusion of the conscience First seeing it doth thus abuse us we are never to make it a warrant of our actions unlesse it be directed by Gods word Secondly we are to feare the terror of the great Judge of heaven and earth when we are so often and so grievously terrified with our little Judge that is in our soul. What corruption hath the body received by originall sinne It is become a ready instrument to serve the sinfull soule having both a pronenesse to any sin the soul affecteth and likewise an eagernes to commit it and continue in it Rom. 6. 12. 19. whereby it is come to passe that the bodily senses and members are 1. As Porters to let in sin Job 31. 1. Psal. 119. 37. Matth. 5. 29 30. 2. The instruments and tooles of the mind for the execution of sinne Rom. 3. 13 14 15 6. 13. VVhat use are we to make of this doctrine of originall sinne First the due knowledge thereof serveth to humble the pride of man remembring that he is conceived in so sinfull a sort that howsoever the branches of his actions may seem green yet is he rotten at the root Secondly it should move him with all speed to seek for regeneraon by Christ seeing he hath so corrupt a generation by Adam VVhat is actuall sinne It is a violation of Gods Commandements done by us after the manner of Adams transgression Rom. 5. 14. to wit a particular breach of Gods Law in the course of our life which proceedeth as an evill fruit from our naturall corruption and leaveth a stain in the soule behind it Jer. 13. 23. which polluteth the sinner and disposeth him to further evill How is such sin committed Either inwardly or outwardly How inwardly First by evill thoughts in the mind which come either by a mans own conceiving Gen. 6. 5. Matth. 15. 19. or by the suggestion of the Devill John 13. 2. Acts 5. 3. 1 Chron. 21. 1. Secondly by evill motions and lusts stirring in the heart against the righteousnesse of the Law which condemneth the very first motions of evill that arise from our corrupt nature How outwardly By evill words and deeds Esa. 3. 8. which arise from the corrupt thoughts and motions of the heart when any occasion is given Matth. 15. 19. So that the imagination of mans heart the words of
2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21 22. How may a man know whether Satan be his God or no He may know it by this if he give obedience to him in his heart and expresse it in his conversation And how shall a man perceive this obedience If he take delight in the evill motions that Satan puts into his heart and doth fulfill the lusts of the Devil Joh. 8. 44. 1 Joh. 3. 8. What is that slavery whereby a man is in bondage to the flesh A necessity of sinning but without constraint untill he be born again by the grace of God Mat. 12. 33 34 35. If we sin necessarily and cannot but sin then it seemeth we are not to be blamed Yes the necessity of sin doth not exempt us from sin but only constraint What punishments are inflicted upon sinfull man after this life A twofold death Which is the first death Bodily death in the severall kindes namely the separation of the soul from the body Gen. 3. 19. Eccl. 12. 7. Rom. 5. 12. Wherein consisteth the second death 1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty in whose countenance is fulnesse of joy 2. Perpetuall imprisonment in the company of the Devill and Reprobates damned in hell 3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end 2 Thess. 1. 9. How doth this death seize upon man 1. After this life is ended the soule of the wicked immediately is sent unto hell there to be tormented unto the day of Judgement Luk. 16. 22 23. 2. At the day of Judgement the body being joyned to the soule againe both shall be tormented in hell everlastingly Matth. 10. 28. so much also the more as they have had more freedome from pain of body and anguish of soule and losse of outward things in this life Is the punishment of all sins alike No for as the guilt increaseth so doth the punishment and as the smallest sin cannot escape Gods hand so as we heap sins he will heap his judgements John 19. 11. Mat. 11. 20 21 22 23 24. But God is mercifull He is indeed full of mercy but he is also full of righteousnesse which must fully be discharged or else we cannot be partakers of his mercy Cannot we by our own power make satisfaction for our sins and deliver our selves from the wrath of God We cannot by any meanes but rather from day to day increase our debt for we are all by nature the sons of wrath and not able so much as to think a good thought therefore unable to appease the infinite wrath of God conceived against our sins Could any other creature in heaven or earth which is onely a creature perform this for us No none at all for first God will not punish that in another creature which is due to be paid by man Secondly none that is onely a creature can abide the wrath of God against sinne and deliver others from the same Thirdly none can be our Saviour but God Could man by his own wisdome devise any thing whereby he might be saved No for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him VVhat then shall become of man-kind is there no hope of salvation shall all perish then surely is a man of all creatures most miserable when a dog or a toad die all their misery is ended but when a man dieth there is the beginning of his woe It were so indeed if there were no meanes of deliverance but God in his infinite wisdome and mercy hath found out that which the wisdome of man could not and provided a Saviour for mankind How then is man delivered from this sinfull miserable estate Sinne is repressed and misery asswaged by many meanes naturall and civill but they are not removed nor man restored but onely by a new Covenant the old being not now able to give life unto any by reason of the infirmity of our flesh VVhy is the former Covenant of works called the old Because we not onely cannot doe it but through the perversenesse of our nature and not by the fault of the Law it maketh our old man of sin elder and we more hasting to destruction How are they convinced that seek righteousnesse by this Covenant Because thereby they make God unjust and that he should thus give the Kingdome of heaven to wicked men as to those that cannot fulfill the Law Seeing the nature of a Covenant is to reconcile and joyne those together that are at variance as we see in the example of Abraham and Abimelech Laban and Jacob why is this called a Covenant that can make no reconciliation betwixt God and us Although it be not able to reconcile us yet doth it make way for reconciliation by another Covenant neither is it meet strictly to bind Gods Covenant with men to the same Lawes that the Covenants of one man with another are bound unto For amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14. 31 32. But God neither able to be hurt or benefitted by us seeketh unto us for peace 2 Cor. 5. 20. VVhether of these two Covenants must be first in use The Law to shew us first our duty what we should doe Secondly our sin and the punishment due thereunto How is that other Covenant called whereby we are reconciled unto God and recovered out of the state of sin and death The new Covenant so called because by it we are renued the Covenant of grace of promise of life and salvation the new Testament the Gospell c. Ier. 31. 31 32. Rom. 3. 23 24. What is the Covenant of grace Gods second contract with man-kind after the fall for restoring of him into his favour and to the estate of happinesse by the meanes of a Mediatour Gal. 3. 21 22. and it containeth the free promises of God made unto us in Jesus Christ without any respect of our deservings VVho made this Covenant God alone for properly man hath no more power to make a spirituall Covenant in his naturall estate then before his creation he had to promise obedience How are they convinced by the giving of this second Covenant which seek righteousnesse in the Law or old Covenant Because thereby they make God unwise that would enter into a new and second Covenant if the former had been sufficient Heb. 8. 7. When was this Covenant of Grace first plighted between God and man Immediately after his fall in Paradise in that promise given concerning the womans seed Gen. 3. 15. God in unspeakeable mercy propounding the remedy before he pronounced sentence of Judgment Was it once only published It was sundry wayes declared in all ages partly by ordinary means and partly by Prophets extraordinarily sent and directed by God What is the foundation of this Covenant The meer
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
unlawfull to make the Image of God First because God being Infinite and Invisible cannot without a lye bee resembled by any Finite or visible thing Acts 17. 20. Secondly God by such Images is as it were mocked Rom. 1. 23. Thirdly when the Law was delivered by God himselfe unto the Israelites he appeared in no shape unto them lest they should make a likenesse of him and fall to Idolatrie And therefore Deut. 4. 10. 12. hee forewarned them that as they saw no Image of him when he gave the Law but onely heard a voyce they should learne that the knowledge of God commeth by hearing and not by seeing Esa. 40. 17 18. where the matter is laid downe at large But what moved the Papists to paint God like an old man The false expounding of that place in Daniel where God is described to be that Ancient of dayes Dan. 7. 13. whereby is meant his Eternity that he was before all times Deut. 27. 15. But whatsoever property in God it bee that they should set it forth by an Image it is execrable so to doe May we then paint Christ for remembrance of his death No verily For 1. It is a part of the worship here forbidden because his body is a creature in Heaven therefore not to be represented by an Image in the service of God 2. An Image can onely represent the man-hood of Christ and not his God-head which is the chiefest part in him Both which Natures being in him unseparable it were dangerous by painting the one apart from the other to give occasion of Arianisme Apollinarisme or other Herisies 3. Sith that in all the Scriptures which speake so much of him there is no shew of any portrayture or lineament of his body it is plain that the wisedome of God would not have him painted 4. Sith by Preaching of the Gospell and Administration of the Sacraments Christ is as lively painted as if hee were crucified againe amongst us Gal. 3. 1. it were to no purpose to paint him to that end What lastly may be added to these former Reasons That although the painting of Christ were both lawfull to doe and profitable for remembrance yet because it hath been so much abused and no where in the Scripture commanded it is not now to be used As Ezechias worthily brake the Brazen Serpen being abused although Moses had set it up at the Commandement of the Lord and might have served for a singular Monument of Gods mercies after the proper use thereof had not the superstitious opinion thereof been What is meant in this Commandement by things in the Earth The likenesse of man or woman or or beasts or creeping things Ezek. 23. 14. Deut. 4. 16 17 18. Isa. 44. 13. Rom. 1. 23. What by things in the Waters under the Earth The resemblance of any Fish or the like Deut. 4. 18. So much for the making of Images What is meant by the bowing unto them and worshipping them That we must not give the least token of Reverence either in Body or in Soule unto any religious Images Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. For that is a further degree of Idolatry as to shrine elothe and cover them with precious things to light Candles before them to kneele and creep to them or to use any gestures of religious Adoration unto them 1 King 19. 18. wherein although the grosse Idolatry of Popery be taken away from amongst us yet the corruption cleaveth still to the hearts of many as may be seen in them that make curtesie to the Chancell where the High Altarstood and gave the Right hand unto standing Crosses and Crucifixes c. But though we doe not reverence the Images themselves may we not worship God in or by the Images No For the Israelites are condemned not for the worshipping the golden Calfe as a God but for worshipping God in the Calfe How doth that appeare In that they said Let us make a Feast to morrow to Iehovah Exod. 32. 5. And that Moses otherwise might seem not to have done well in making them to drinke that against their conscience which they judged to be God ver 20. Wherein did they sinne so grievously In tying the presence of God to the worke of their owne hands and coupling him with their Idols which he cannot endure For God saith by his Prophet Hosea You shall no more call me Baal Hos. 2. 16. So impossible it is truly to serve God by an Idoll as the Papists doe What kind of Images are here forbidden to be worshipped All kinds whither such as are made with mans hands of which Esay speaketh saying One peece of wood is cast into the fire and another of the same Tree is made an Idoll Isa. 44. 15 17. or such as in themselves are the good Creatures of God as those which Hosea speaketh of saying They worship their Gold and Silver Hos. 8. 4. Yea of whatsoever things it may be said That they have eyes and see not eares and heare not noses and smell not feet and goe not Psal. 115. unto them is this Worship forbidden to be performed What gather you of this That the Popish Idolatry is here flatly condemned For although they worship not Jupiter Mars and such like Heathen Idols but the holy Saints as they say in and by their Images yet that worship of theirs is alike with the other because these places of Scripture doe agree as well to the one as to the other and therefore it is impious and abominable Idolatry So much for the practising of Idolatry What is forbidden in the countenancing of it All the meanes and occasions of and to Idolatrie and giving the least allowance or liking that can be thereunto As 1. Vrging by Authority or tolleration of Idolatry 2 Chron. 15. 16. 2. Approbation thereof by speech praising and extolling these inventions of men by silence or any gesture 3. Presence at Idolatrous worship as going to Masse and communicating with false Service 1 Cor. 10. 18. 20 21. 2 Cor. 6. 16 17. 4. Contributing towards the maintenance thereof Num. 7. 3. 5. Nehem. 32. 39. 5. Making a gaine thereby as those Merchants do which sell Beads and Crosses and those Painters which take money for religious Images Acts 19. 24 25. 6. Retaining and preserving any superstitious Reliques or Monuments of Idolatry as Images 2 Kings 18. 4. Books Acts 19. 19. Names Psalme 16. 4. and such like 7. Keeping company with teachers of Idolatry 2 Epistle of Iohn ver 10 11. 8. Making leagues of familiarity society and friendship with Idolators 2 Chron. 19. 2. 9. Ioyning in marriage and affinity with them 2 Cor. 6. 14. Neh. 13. 23. 26 27. Deut. 7. 3 4. What Reasons doth God use to strengthen this Commandement withall They are taken partly from his Titles and partly from his Works What have we to learne from hence That if we consider aright of the Titles and Works of God it
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour to such They who are younger and of meaner gifts whether of nature or of grace or of such as are gotten by exercise What is our duty towards such Superiours To acknowledge the things wherein God hath preferred them before us and to respect and regard them according to their graces and gifts What is the duty of them that are Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse on the other too much severenesse and austerity What are the duties to be performed towards Aged persons To rise up before the hoary head and honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable yet men that have a place of pre-eminency given them of the Lord may keep their places What is the contrary sin forbidden Despising or disregarding of the Aged What is the duty of such as are Superiours in knowledge and other graces To use their skill and other graces so as others may be benefited by them 1 Pet. 4. 10. What is our duty towards them To give them the due approbation to wait for their words and give eare unto their speeches Job 32. 11. 16. as being wiser then our selves to profit by their gifts and to make our benefit of their good graces so far as our calling will suffer What is the contrary sin Not acknowledging nor reverencing nor imitating the graces of their Superiors Who are the Superiors with Authority Such as by speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall duty is there between the Superiors and Inferiors of this sort To pray more especially one for another 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. 28. 0. What is required of the Inferiors Besides thankfulnesse fidelity Tit. 2. 10. there is specially required subjection and obedience Rom. 13. 1. What is Subjection An humble and a ready mind to submit our selves to their Government who are set over them in acknowledging the necessity of their power in governing them Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience A voluntary and hearty doing of that which the Superiors command Eph. 6. 1. 5 6 7. Col. 3. 20. Heb. 13. 7. or patient suffering that they shall inflict upon them albeit it should be either without just cause or somewhat more excessively then the cause requireth Heb. 12. 9 10. 1 Pet. 2. 19 20. Is there no restraint of this obedience None saving that which we owe unto God in regard whereof our obedience to them must be in the Lord that is only in lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours To protect and support such as are committed unto them Epes 5. 23. Rom. 13. 4. To provide good things for the body and the soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour above them to whom they shall give an account Ephes. 6. 9. and as those who rule over such as have a title unto and shall be partakers of the same glory which themselves look for 1 Pet. 3. 7. In what things doth this government consist In two Direction and recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God Yes verily and herein God hath declared his singular care of the everlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much the more assuredly kept in the feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe before them in prayer accordingly the Housholder being therein to be the mouth of his Family 2. To provide the necessaries belonging to this present life as food and raiment both sufficient and agreeable to every ones place and estate Gen. 18. 6 7 8. Prov. 27. 23 24 25. 31. 15. 1 Tim. 5. 8. with convenient government What is the duty of Inferiors in a Family To submit themselves to the order of the House and according to their places and gifts to performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
for the most part 3. What loseth the obedient childe what injury is done unto him who being taken out of this life is recompenced with a better or what breach of promise is in him that promiseth silver and payeth with gold and that in greater weight and quantity As for the wicked they gaine nothing by their long life receiving by meanes thereof hereafter judgement in hell Doth not the Lord oftentimes revenge the breach of his Commandement even in this life Yes 1. Vpon the Parents who have been ungracious themselves in giving unto them ungracious and disobedient children 2. Vpon the Children themselves who are sometimes immediately stricken from Heaven and sometimes punished by the Law of the Magistrate So much of the fifth Commandement concerning all speciall duties to speciall persons What are the generall duties in the Commandements following which come at least to consent They are either such as concerne the person it selfe of our Neighbour in the sixth or such as concerne the things that belong to his person as his chastity in the seventh his goods in the eighth and his good name in the ninth Commandement What are the words of the sixth Commandement Thou shalt not murder Exod. 20. 13. What is the summe and meaning of this Commandement That the life and person of man as being the Image of God be by man not impeached but preserved Gen. 9. 5. And therefore that we are not to hurt our owne persons or the person of our Neighbour but to procure the safety thereof and to doe those things that lye in us for the preservation of his and our life and health 1 Tim. 5. 23. What is forbidden in this Commandement All kind of evill tending to the impeachment of the safety and health of mans person with every hurt done threatned or intended to the soule or body either of our selves or of our Neighbours What is required in this Commandement All kind of good tending to the preservation of the welfare of mans person that we love and cherish both the soule and body of our Neighbour as we would and ought to doe our owne Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoyned concerne our own person some the person of our neighbour What be those duties that doe concerne our owne persons They are either such as ought to be performed by us in our owne life time or when we are ready to depart out of this world What are the duties we are to performe towards our owne selves in our life time They respect either the welfare of our soules or of our bodies What are the duties that respect the welfare of our soules 1. To use the meanes of grace 1 Pet. 2. 2. 2. Diligence to finish our salvation Phil. 2. 12. and to make our election sure by the fruits of faith 2 Pet. 1. 10. 3. To reject evill and approve that which is good Psal. 1. 11. Prov. 1. 10. 15. 4. To imitate the example of good men and not to take scandals given by others 5. To follow our vocation diligently What be the contrary vices forbidden Cruelty to our owne soules by 1. Rejecting the food of spirituall life by not hearing Prov. 28. 9. or not obeying the Word Jam. 1. 22. 2. Corrupting or perverting it by itching eares 2 Tim. 4. 3. or unstable minds 2 Pet. 3. 16. 3. Want of knowledge Prov. 4. 13. 8. 35 36. Hos. 4. 6. especially when people have had the ordinary meanes appointed of God for obtaining the same either of their owne or of others which they might have been partakers of 4. Sin especially grosse sins Prov. 6. 32. and 8. 36. and obstinacy in sinning Rom. 2. 5. Tit. 3. 11. 5. Following of evill counsell and evill examples and taking of scandals 6. Neglecting of our vocation What be the things that respect the welfare of our bodies 1. Sober and wholsome diet 1 Tim. 5. 23. 2. Help of Physicke when need is so that it be after we have first sought unto God 2 Chron. 16. 12. 3. Vsing honest recreation whereby health may be maintained Judg. 14. 12. 4. Preventing unnecessary dangers 5. Giving place to the fury of another as Jacob did to Esau by his mothers counsell Gen. 27. 43 44. What be the contrary sins forbidden 1. Immoderate worldly sorrow as the Apostle saith worketh death 2 Cor. 7. 10. 2. Malice and envy which maketh a man a murtherer of himselfe as well as of his Neighbours for as the Wise man noteth Envy is the rottennesse of the bones Prov. 14. 30. 3. Neglect either of wholsome diet or of exercise and honest recreation or of physicke to preserve or recover health For we must not thinke that there are no more wayes to kill a mans selfe but with a knife c. 4. Drunkennesse and surfeiting eating and drinking out of time Prov. 25. 16. Eccles. 10. 16 17. or spending ones selfe by unchaste behaviour Prov. 5. 11. and 7. 22 23. All which are enemies to the health and life of man 5. Launcing or whipping our flesh 1 King 18. 28. Colos. 2. 23. Ephes. 5. 29. as Idolaters use to doe or otherwise wounding our selves 6. Capitall crimes 1 King 2. 23. 7. Vnnecessary dangers 8. Not giving place to the fury of another 9. Refusing the meanes of life 10. Self-murther 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27 28. What are we to doe at the time of our departure out of this life 1. With willingnesse we must receive the sentence of death when God shall utter it 2 Cor. 1. 9. 2. We must then resigne our charge in Church and Common-wealth or Family into the hands of faithfull men Numb 27. 16. 2 Chron. 28. 1 c. 3. We must resigne our soules to God in Christ Psal. 31. 5. with confidence of his love though he kill us Job 13. 15. of the remission of our sins and our resurrection unto immortality Job 19. 25. c. 2 We must leave our body to the earth as a pledge in time to be resumed giving order for the comely and Christian buriall thereof Gen. 49. 29. 1 King 13. 31. Hitherto of the duties that concerne our owne persons What are they that doe respect our Neighbour They likewise are to be performed unto him either while he is alive or after his death What are the duties belonging to our Neighbour while he liveth They are partly inward partly outward What are the inward To love our neighbours as our selves to thinke well of him to be charitably affected towards him and to study to doe him good in respect that we are all the creatures of one God and the naturall children of Adam for which end we are to cherish all good affections in our hearts What be those good affections here required 1. Humility and kindnesse proceeding from a loving heart to man as he is man Rom. 12.
10. Eph. 4. 32. 2. A contentment to see our brother passe and exceed us in any outward or inward gifts or graces with giving of thanks to God for endowing him with such gifts 3. Compassion and fellow-feeling of his good and evill Rom. 12. 15 16. Heb. 13. 3. 4. Humility 5. Meeknesse 6. Patience long-suffering and slownesse to anger Eph. 4. 26. 1 Thes. 5. 14. 7. Easinesse to be reconciled and to forget wrong done unto us Eph. 4. 32. 8. A peaceable minde carefull to preserve and make peace Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9. What is required for preservation of peace 1. Care of avoyding offences 2. Construing things in the best sense 1 Cor. 13. 7. 3. Parting sometime with our owne right Gen. 13. 8 9. 4. Passing by offences and patiently suffering of injuries lest they break out into greater mischiefe What are the inward vices here condemned The consenting in heart to doe our neighbour harme with all passions of the minde which are contrary to the love we owe to him What be those evill passions 1. Anger either rash or without cause or passing measure when the cause is just Matth. 5. 21. 22. Eph. 4. 26. 31. 2. Hatred and malice which is a murther in the minde 1 Ioh. 3. 15. 3. Envy whereby one hateth his brother as Cain the murtherer did for some good that is in him Iames 3. 14. Prov. 14. 30. 1 Iohn 3. 12. 4. Grudging and repining against our brother which is a branch of envy 1 Tim. 2. 8. 5. Vnmercifulnesse and want of compassion Rom. 1. 31. Amos 6. 6. 6. Desire of revenge Rom. 12. 19. 7. Crueltie Psal. 5. 6. Gen. 49. 5. 7. 8. Pride which is the mother of all contention Prov. 13. 10. 9. Vncharitable suspitions 1 Cor. 13. 5. 7. 1 Sam. 1. 13 14. yet godly jealousie over another is good if it be for a good cause 10. Frowardnesse and uneasinesse to be intreated Rom. 1. 31. What use are we to make of this That we should kill such affections at the first rising and pray to God against them So much of the inward what of the outward They respect the soule principally or the whole man and the body more specially What duties are required of us for preservation of the soules of our neighbours 1. The ministring of the food of spirituall life Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28. 2. Giving good counsell and encouraging unto well-doing Hebr. 10. 24 25. 3. Walking without offence which the Magistrate ought to be carefull of in the Common-wealth the Minister in his Church and every one in his calling for the rule of the Apostle reacheth to all Give no offence neither to the Iewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. 4. Giving good example and thereby provoking one another to love good works Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24. 5. Reproving our brothers sinnes by seasonable admonition Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5. 6. Comforting the feeble minde and supporting the weak 1 Thes. 4. 18. 5. 14. What are the contrary vices here condemned 1. When the food of spirituall life is with-holden Prov. 29. 18. Amos 7. 13. which charge specially lyeth upon such Ministers as are ignorant shepheards and cannot or idle and will not feed the flocke committed to their charge or for the most part neglect their own and busie themselves elswhere without any necessary and lawfull calling Ezek. 3. 18. 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26 27 28. 2. When the Word is corrupted by erroneous or vaine and curious expositions 1 Tim. 1. 4. 3. When Magistrates procure not so much as in them lieth that the people under their government doe frequent the hearing of the Word read and preached and receiving of the Sacraments in appointed times 4. When men command or tempt others to things unlawfull 1 King 12. 28. 5. When men give offences either by evill example of life Prov. 29. 12. or by unseasonable use of Christian liberty 1 Cor. 8. 10 11. 6. When we rebuke not our neighbour when he is in fault but suffer him to sinne Lev. 19. 17. 7. When the blind lead the blind Mat. 15. 14. and those that be seduced seduce others Mat. 23. 15. 2 Tim. 3. 13. So much of that which concerneth the soule of our neighbour principally Wherein consisteth that which respecteth his whole person and his body more specially In gesture words and deeds What is required in our gestures A friendly countenance that we looke cheerfully upon our neighbours and an amiable behaviour Phil. 4. 8. Jam. 3. 13. What is here forbidden All gestures which declare the scornfulnesse anger or hatred of the heart with all froward and churlish behaviour 1 Sam. 25. 17. So that here is condemned 1. A scornefull looke and any disdainfull signe expressed by the gestures of the head nose tongue fingers or any other member of our body as nodding the head putting out the tongue pointing with the finger and all manner of deriding of our neighbours 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowring countenance such as was in Cain Gen. 4. 5 6. snuffing Psal. 10. 5. frowning c. which as sparks come from the fire of wrath and hatred What doth this teach us That we are to looke to our owne countenance that it bewray not the filthinesse of our hearts for God hath so adorned the countenance and face of man that in it may be seen the very affections of the heart 1 Cor. 11. 7. What is required in our words That we salute our neighbour gently speake kindly and use courteous amiable speeches which according to the Hebrew phrase is called a speaking to the heart one of another Eph. 4. 32. Ruth 2. 13. What are the contrary vices here forbidden 1. Evill speaking of a brother although the matter be not false in it selfe when it is not done either to a right end or in due time or in a right manner 2. Disdainfull speaking when words are contemptuously uttered whether they carry with them any further signification or no as to say Tush or to call our brother Raca Mat. 5. 22 and such like 3. Bitter and angry words or speeches wrathfully uttered by any evill or vile termes as Foole and such like Mat. 5. 22. 4. Mockings for some want of the body Lev. 19. 14. especially for piety Gen. 21. 9. 2 Sam. 6. 20. In stead that they ought to be an eye to the blind and a foot to the lame Job 29. 15. yet Gods children may somtimes use mocking in a godly manner as Elias did to the Priests of Baal 1 King 18. 27. 5. Grudges and complaints one of another Jam. 5. 9. 6. Brawling threatening and provoking of others Tit. 3. 2. 7. Crying which is an unseemly lifting up of the voice Eph. 4. 31. 8. Despightfull words reviling and cursed
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour in the former Petitions concerning the service of God For we are then allowed and not till then Luke 17. 7 c. to seek good things for our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely the promises of this life and that which is to come are entailed 1 Tim. 4. 8. What further That as in the former the word Thy did only respect God so in these following by these words our and us we learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule and things pertaining to the life to come For all which we are taught to depend on God and namely according to the order observed in the Creed called the Apostles 1. On the providence of God our Father the Creator for our nourishment and all outward blessings 2. On the mercies of Christ our Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall things two as about which our care is to be doubled Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly and therefore that our prayers for the things of this life should be short and further drawn out for the things that belong to the life to come Why then is the Petition for the temporall things put before the Petitions for spirituall The first place is given to outward things not because they are chiefest but because First it is the manner of the Scriptures commonly to put things first that are soonest dispatched Secondly that outward things may be helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine and suffice nature To proceed in order what are the words of the fourth Petition which concerneth the things of this life Give us this day our daily bread Matth. 6. 11. Luke 11. 3. What is the summe of this Petition That God would provide for us competent meanes and such a portion of outward blessings as he shall see meet for us Prov. 30. 8. not only for our necessities but also for Christian and sober delight according to our calling and his blessing upon us Likewise that he would give us grace to relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke fit for us Phil 4. 11 12. What is meant by Bread All outward things serving both for our necessity and sober delight Prov. 27. 27. 31. 14. as health wealth food physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes or other delicates not riches and superfluity James 4. 3. Num 11. 4 5 6. but a proportion of maintenance credit liberty c. convenient for us Prov. 30. 8. 1 Tim 6. 8. and that with condition if God shall see it good for us or so be his good pleasure Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things What need is there of asking these things The frailty of our nature not able to continue in health scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne you from the word Give First that from God all things come Psal. 104. 27 28 29 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that give them us As if we should looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
for the cleansing of it Thus much of the Sacramentall element and Sacramentall actions which are the outward part of baptism What now is the inward part Those spirituall things which are signified and represented and exhibited in and by the outward element and actions as the water signifies the blood of Christ the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood the Ministers applying the water to the body of the baptized to cleanse it signifieth Gods applying the blood of his Son to cleanse the soule for justification and remission of sins and not onely to signifie but to seale up unto the beleever that the inward part is effected as well as the outward How come these visible things to signifie such invisible mysteries First there is a naturall fitnesse and aptnesse in the outward things to expresse the inward as for water to bee a resemblance of the blood of Christ thus they agree First water is a necessary element the naturall life of man cannot be without it and the blood of Christ is as necessary to his spiritual life Secondly water is a comfortable element as the Hart panteth after the water brooks Psal. 42. 1. The thirst of the body cannot bee quenched but by water hence the heighth of misery is described by a barren and dry ground where no water is Psal. 63. 1. so the thirst of the soule cannot bee quenched but by the blood of Christ Joh. 4. 13. Thirdly water is a free element as it is necessary usefull and comfortable so it is cheap and easie to come by without cost so is the blood of Christ Esa. 55. 1. Hoe hee that thirsteth come and drink freely Fourthly water is a common element none are barred from it any may go to the river and drink and the blood of Christ is offered as generally to all rich and poore high and low bond and free every one may lay claim unto him come have interest in him Joh. 1. 12. Who ever receiveth him who ever beleeveth the proposall is without restraint none can say I am shut out or excepted Fifthly water is a copious and plentifull element there is no lesse in the river for thy drinking of it there is enough for all men so is the blood of Christ all-sufficient it can never bee drawn dry of his fulnesse wee may all receive and yet hee bee never the more empty hence the Scripture speaks of plenteous redemption Sixthly lastly and especially water is a cleansing and a purifying element and it resembles the blood of Christ fitly in that for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin And here we may also observe the symbolicalnesse betwen the Sacramentall action of washing and the inward grace signified First nothing is washed but that which is unclean even so the Sacramentall washing implies our naturall pollution whosoever submits to this Sacrament of Baptism doth by so doing acknowledge himself to bee defiled whoever brings a childe to bee baptized doth by so doing make confession of originall corruption and sinfulnesse as Johns hearers were baptized of him in Jordan confessing their sins Mat. 3. 6. Secondly as the applying of the water to the body washeth and cleanseth so it is with the blood of Christ it cleanseth not the soule but by being applyed to it in the merit and efficacy of it by the sanctifying Spirit of which the outward ministeriall washing is a sign and seale 1 Cor. 6. 11. What is there besides the naturall fitnesse of the outward things to expresse the inward 2. There is also considerable Gods divine institution ordaining and appointing these things to typifie to the soule Christ crucified in his cleansing quality for otherwise though there were never such aptnesse in the creature yet it hath nothing to do to meddle with a Sacrament unlesse the Lord do specially appropriate it to serve for such a purpose and then with Gods institution there goeth a blessing and a speciall vertue and power attends on a divine Ordinance that which makes the outward signs significant is Gods Word and appointment But is Christ and the cleansing power of his bloud only barely signified in the Sacrament of Baptisme Nay more the inward things are really exhibited to the beleever as well as the outward there is that sacramentall union between them that the one is conveyed and sealed up by the other hence are those phrases of being born again of water and of the holy Ghost Joh. 3. 5. of cleansing by the washing of water Eph. 5. 26. so arise and be baptized and wash away thy sins Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptisme c. the Sacraments being rightly received doe effect that which they doe represent Are all they then that are partakers of the outward washing of baptisme partakers also of the inward washing of the Spirit Doth this Sacrament seal up their spirituall ingraffing into Christ to all who externally receive it Surely no though God hath ordained these outward means for the conveyance of the inward grace to our souls yet there is no necessity that we should tie the working of Gods Spirit to the Sacraments more then to the Word the promises of salvation Christ and all his benefits are preached and offered to all in the ministery of the Word yet all hearers have not them conveyed to their souls by the Spirit but those whom God hath ordained to life so in the Sacraments the outward elements are dispensed to al who make an outward profession of the Gospel for in infants their being born in the bosome of the Church is in stead of an outward profession because man is not able to distinguish corn from chaffe but the inward grace of the Sacrament is not communicated to all but to those onely who are heirs of those promises whereof the Sacraments are seals for without a man have his name in the Covenant the seal set to it confirms nothing to him What is the advantage then or benefit of baptisme to a common Christian The same as was the benefit of Circumcision to the Jew outward Rom. 2. 28. Rom. 3. 1 2. there is a generall grace of Baptisme which all the baptized partake of as a common favour and that is their admission into the visible body of the Church their matriculation and outward incorporating into the number of the worshippers of God by externall communion and so as Circumcision was not onely a seal of the righteousnesse which is by faith but as an overplus God appointed it to be like a wall of separation between Jew and Gentile so is Baptisme a badge of an outward member of the Church a distinction from the common rout of Heathen and God thereby seals a right upon the party baptized to his ordinances that he may use them as his priviledges and wait for an inward blessing by them yet
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
hath both made and sanctified were not as fit as the skin of a Beast which the Artificer hath tanned and sewed 3. They must moreover according to the Commandement of Christ eat and drink the Bread and Wine not laying or hanging it up or worshipping it as the papists doe 4. Lastly they must use thanksgiving offering up themselves both souls and bodies as a sacrifice of thanks Rom. 12. 1. in which regard this Sacrament is called the Eucharist What is to be done after the action 1. We must by and by use joyfull thanksgiving with prayer and meditation being so comforted in heart in the favour of God towards us that we be ready with a feeling joy to sing a Psalme unto the Lord Matth. 26. 30. 2. We must continually endeavour to finde an increase of our faith in Christ love to God and all his Saints power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. 11 21. Col. 2 6 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification a further deading of the old man and so a greater measure of dying unto sin a further strength of the new man and so a greater care to live in newnesse of life and to walk the more strongly and steadily in the wayes of God all the dayes of his life this being a Sacrament not of our incorporation as Baptisme but of our growth which albeit one cannot alwayes discerne immediately after the action yet between that and the next Communion it may be easily espied in our service towards God and men What if a man after the receiving of the Sacrament never find any such thing in himself He may well suspect himself whether he did ever repent or not and therefore is to use means to come to sound faith repentance For the Lord is not usually wanting to his ordinances if men prepare their hearts to meet him in them If we receive no good no refreshment at this spirituall feast if God send us away empty either it is because we have no right unto his mercies being not in Christ and so not accepted or because some secret unmortified lust remaineth in us like Achans wedge of gold so some beloved sin either not seen or not sufficiently sorrowed for and resolved against lyeth glowing in the heart which causeth God to frown upon our services like a dead flye causeth the ointment to stink therfore in this case a man should descend into himself make a more strict search into his conscience that he may againe come before the Lord with more humilty and better preparednesse and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances So much of the Sacraments What are the Censures They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments What doe these Censures profit the Church of God Very much for by them the godly having strayed from the course of sincerity are through obedience brought home againe But the wicked are hardened by them through disobedience whereof it is that the wicked are properly said to be punished the godly only chastened and corrected But it seemeth that corrections rather belong to Magistrates then to Ministers The Magistrates by the Lawes of the Common-wealth punish some by death others by other torments and some by purse which belongeth not to the Minister who hath to doe only with the soule And these spiritual censures are of as necessary use in the Church both to help the godly and to restrain and root out the wicked out of the Church as those penall Lawes of the Magistrate in the Common-wealth They therefore who upon this pretence that God forceth no man to come unto him suppose the censures to be unprofitable are like unto children that will have no rod in the house Whereby doth the necessity of Censures appeare Easily for sith in the Church of God there be of all sorts as in a net cast into the sea which catcheth good and bad It is impossible without correction to keep good order in the Church especially to restraine the wicked hypocrites from offending and thereby slandering their profession If then there were no hypocrites there were no use of Censures Not so but the serve most of all for them that make no conscience of their calling For the best man that is having some sparkes of his naturall corruption remaining unregenerate may fall and offend and therefore must be chastened by the Church But this is the difference the godly falling by infirmity by correction doe amend but the wicked offending purposely by punishment are hardened What is to be gathered of this That sith censures are as needfull in the Church as the rod in the house or the Magistrates sword in the Common-wealth for offendors yea and of so much more use as these are for the body and this life and the other for the soule and life to come they that set themselves against them care not what disorder there be in the Church but seek to exempt themselves from punishment that they might doe what they list and make the Gospel a covert for all their wickednesse who are like to them in the second Psalme that would not beare the yoake of Government So much for the use and necessity of Censures What is the doctrine of them especially delivered In the 18 chapter of Saint Matthew from the 15 verse to the 20. where both their institution and ratification is laid downe For first our Saviour declareth the degrees of the censures ordained for such as are called brethren which are generally corrections according to the greatnesse of the offences and then treateth of their power and authority What is to be observed in the degrees of the censures That the censures be according to the offences as if the offence be private the censure thereof must be private wherein the censurer is to deale circumspectly 1. That he know the offence 2. That he admonish the offender secretly 3. That he do it in love convincing his offence so to be by the Word of God What further duty is required of us in this case 1. That we runne not to others to slander the offenders which Moses forbiddeth Levit. 19. 16. 2. Not to keep the injury in minde of purpose afterwards to revenge it 3. Not to deale roughly with one under pretence of seeking the glory of God 4. Not to despise the offender but by all means to seek his amendment Who are to be admonished openly in the Church Those that sin openly What if they will not amend by admonitionâ— Then they are by suspension to be barred for a time from some exercises of Religion and if by that they will not amend then they are by excommunication to be cut
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
condemned in respect of the second part of this Cōmandment 253 Helpes and hinderances to the keeping of this Commandement The reasons enforcing obedience to this Commandement 1 Reason 2 Reason 3 Reason 4 Reason 254 The second Table The summe of the second Table The generalls to bee observed in this Table The division of the second Table 255 The first Commandement 256 The meaning and scope of the fift Commandement The duties of equalls What are Superiors Who are Inferiours 257 What it is to honour Duties of Superiours The divers sorts of Superiours 258 The duties of aged Persons Duties of the yonger unto them Superiours in knowledge Superiours in authority Duties of inferiours to those that are in authority Duties of Superiours in authority 259 Kinds of Superiours in authority 260 Superiours in the family and their duties Inferiours in the Family and their duties Duties of husbands and wives Duties of the husband The duties of the wife 261 Duties of Parents Sinnes of Parents 262 Duties of Children towards their parents Duties of Masters towards their Servants 263 Duties of Servants towards their Masters 264 Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church and their duties 265 The Peoples dutie to their Minister Superiours in the common-wealth The Magistrates dutie in civill affaires 266 The duties of Subjects towards their Magistrates Of the helps and meanes enabling us to keep this fifth Commandement 267 Hinderances to these duties here commanded Of the reason annexed to the fifth Commandement Of the promise of long life and how performed 268 The sixth Commandement The summe and meaning of it The negative part The affirmative part The duties respecting our owne persons 269 Duties respecting our soules The contrary vices forbidden Duties respecting our bodies The contrary sins forbidden Duties respecting the time of our departure 270 Duties respecting our neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace 271 Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our neighbour 272 Duties required in words The opposite vices The use 273 Duties required in our deeds The contrary vices to the former duties How we doe indirectly endanger our neighbours life 274 How wee doe directly take away our neighbours life Chance-medley and how proved to be a sinne Of manslaughter 275 Of Duels Of wilfull murther Reasons perswading to the detestation of this sinne Duties to be performed to our neighbour after his death Duties respecting beasts Of punishments due to the breakers of this Commandement 276 Meanes furthering us in the obedience of this Commandement Hinderances to the obedience of this Commandement The seventh Commandement 277 The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of apparell 278 Of the abuse of meat and drink Wanton gestures 279 Chastitie in the eyes c. Wanton speeches Chastity in the tongue and eares Stage-playes 280 Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them 281 Of Rape Of Incest Of Fornication 282 Of Adultery Of Polygamy What is required in the entrance into Marriage The contrary abuses 283 What is required in the holy use of Marriage Vnlawfull separation The punishments of the breach of this Commandement 284 Helps and means of keeping this Commandement Hinderances of obedience 285 The eighth Commandement The end of the eighth Commandement The occasion of this Commandement 286 Of Theft The parts of this eight Commandement Generall duties commanded 287 Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things 288 Self-contentednesse Motives perswading to self-contentednesse Lawfull measuring of our appetite 289 Affected poverty 290 Covetousnesse Ambition 291 Carking care Carelesnesse Solicitous and distracting care What required to just getting 292 Lawfull Calling and labour in it Extraordinary getting 293 VVhat is opposite to a lawfull Calling Vnjust getting out of contract Theft 294 Domesticall Theft Theft committed out of the family Sacriledge Theft of persons 295 Rapine Oppression Accessaries to theft Acquisition by lawfull contract 296 Acquisition by liberall altenation Acquisition by illiberall alienation Merchandise 297 Of selling Vices and corruptions in selling Of buying what is required to it 298 Of pawning and what is required unto it 299 Of location and letting 300 Of conduction and hiring Of usury Of contracts between Magistrates and people 301 Of contracts betweene Ministers and people Of Work-masters and hirelings and their duties to one another Of things deposited and committed to trust 302 The duties of Executors Of persons committed to trust Of just possession of goods and what is required unto it 303 Of restitution and what is to be required in it Of the right use and fruition of goods 304 Of parsimony and frugality Of tenacity and miserlinesse 305 Profusion and prodigality Of liberality Of lending Of free giving The ninth Commandement 306 The scope or end The occasion of this Commandement 307 The chiefe sinne here forbidden The negative part The affirmative part The sum of the duties here required 308 Of truth Truth must be professed and how Opposite to truth 309 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposed to freedom of speech 310 Opposites to simplicity of speaking truth Meanes of preserving truth 311 Profitable speech Curtesie and affability 312 Seasonable silence Opposites to profitable speech 1. Unprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name 313 Of publike testimonies 314 Of rash judgement 315 Of perverse judgment The duties of the plaintiffe and the vices opposed hereunto The vices of the defendant 316 The duties of Lawyers and the opposite vices The duty of witnesses 317 False testimony in the publike ministry of the Word Flattery 318 Evill speaking Whispering Obtrectation Conserving our owne good name 319 The means of getting a good name 320 A true testimony of our selves 321 The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne 322 The tenth Commandement The end of this Commandement 323 The occassion of this Commandement Two sorts of concupiscence Lawfull concupiscence 324 Unlawfull concupiscence and the kindes thereof The growth of sinne The parts of this Commandement 325 And first the negative part Originall concupiscence That originall concupiscence is sin Actuall concupiscence 326 Evill thoughts Evill thoughts injected by Satan 327 Evill thoughts arising from naturall corruption The speciall kinds of concupiscence here forbidden 328 What is meant by our neighbors house Neighbours wife 329 Neighbours servant His Oxe and Asse The affirmative part The meanes inabling us to obey this commandement 330 The impossibility of keeping this Commandement Hitherto of the rule of our sanctification the Morall 331 The effect or exercise of sanctification in repentance and new obedience Repentance what it is When repentance is to
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
cause all things about the Tabernacle to be made according to the pattern given him in the Mount other some things are commanded and set down with condition as when Christ said Marke 10. 17. 19. If thou wilt inherit eternall life keep the Commandements and the Law saith Doe this and this if thou wilt live and these are propounded conditionally to all as well the elect as the reprobate God his absolute will is always one and the same And are they propounded to both after one sort No not so for although they be given to the elect with condition yet the will of God to them is absolute for Gods will simply is that all his elect shall be saved if not always yet at the last and because of their own strength they cannot doe the Commandements of God therefore God doth give them strength by his Spirit and because by this strength they cannot doe Gods will perfectly therefore it is fulfilled for them by Christ which is made theirs by faith and in whom God doth accept their broken and imperfect obedience as if it were whole and perfect But as for the wicked and reprobates it is not so with them for although God doth give them a law to obey and doth promise them life if they doe obey it yet his will to them is not so absolute that they shall keep it neither shall they obtain the promises either in themselves or in Christ. But doth not God mock and delude the Reprobate when he willeth them in his law to doe this and that which yet is not his will to be done No he doth not delude them for although he doth not shew what he will absolutely have done of them which is properly his will indeed yet by his law he doth teach what is their duty and the duty of all men adding moreover that whosoever shall neglect and fail in this their duty he sinneth grievously against God and is guilty of death Can you make this plain by some instance or example or any Parable in the Scripture Yea it is manifest in the Parable of the Kings supper and the bidden guests they which were first bidden and came not were not deluded by the King because he signified unto them what he liked and what was their duty but yet he did not command that they should be compelled to come in as the two sorts which were bidden afterwards where we see that the Kings will was not alike in bidding the first as it was in the second for in calling the latter sort his will was absolute that they should come indeed and so caused that they did come but to the first he onely signified what he liked if they had done it How doe you apply this to the matter in question I apply it thus as it cannot be said that the first bidden guests were mocked by the King although his will was not so absolute for their comming as it was in calling and commanding the second sort of guests so it cannot be said that God doth delude and mock the Reprobate in giving them a law to obey although it be not his absolute will that they should come and obey the law for it is sufficient to leave them without excuse that they know what is acceptable to God and what is their duty to God who hath absolute authority and power over them and over all Obj. God commandeth Pharaoh to let Israel goe and yet his will was to the contrary therefore there were two contrary wils in God one revealed the other concealed It followeth not for the will of God was one onely and most constant and that was that Israel should not be sent away by Pharaoh and so that was fulfilled as for the Commandement given to Pharaoh it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues and yet shewed him his duty and what was just and right to be done but it was no testimony of the absolute will of God Whether doth God will evill or sin or no Before we can answer to this question we must consider of three things How many ways sin may be considered How many things are to be considered in sin How many ways one may be said to will a thing Go to then shew first how many ways sin is to be considered Sin is to be considered three ways As it is of it self sin and striving against the law of God As it is a punishment of sin that went before for God doth oftentimes punish one sin with another As it is the cause of more sin following Rom. 1. 26. for one sin doth beget another as one Devil calleth seven Devils 2 Thess. 2. 11. Now declare how many things you doe consider in sin In every sin there be three things The action and that is either inward or outward the action which we call inward is threefold either of the mind as evill thoughts or of the heart as evil affections and desires or of the will as an evill choice or consent to sin The actions which we call outward are the actions or work of the senses fighting against the law of God The second thing in every sin is the deformity or corruption of the action that is when the action doth decline from the rule of Gods law and this properly is sin or the form of sin The third thing in every sinne is the offence or guiltinesse thereof whereby the party offending is bound to undergoe punishment this guiltinesse and obligation whereby we are bound to undergoe the penalty of sin hath its foundation in sin it self but it ariseth from the justice of God Rom. 6. 23. who in his justice rewardeth sin with death as justice indeed giveth to every one his due Now come you to your third point and shew how many ways one is said to will a thing We are said to will a thing two ways either properly for it self or improperly for another end What mean you by a proper willing of a thing We doe will a thing properly for it self or for it own sake when the thing which we will or desire is of its own nature to be wished and desired as for the body health food apparell and such like or for the soul faith repentance patience c. We doe will a thing improperly when the thing which we will is not of it self to be wished but yet we will have it for some good that may come thereof as for example we will the cutting off some member of the body not because of it self it is to be wished but for the health of the body which doth follow that cutting What difference is there between these two wils There is great difference for those things which we will properly we love approve them we encline unto them we delight in them but that which is known of it self to be evill our will is not caried unto that with love and liking but doth decline from it
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
hence departed are now in 2 Cor. 12. 2. Mat. 18. 10. Mark 12. 25. What understand you by the earth The lowest part of the world containing the globe of the land and the waters What mean you by the host of them All the creatures which the Lord made to have their beginning and being in them Psal. 103. 20 21. 148. 2. c. Deut. 17. 3. Joel 2. 10 11. How are the creatures distinguished Into visible and invisible Col. 1. 16. What are the things invisible The third heaven and the Angels placed therein Why is there no more expresse mention in the first of Genesis of the creation of these especially being creatures in glory so farre passing others 1. They are not expresly mentioned because Moses setteth forth the things that are visible and therefore doth not only passe them by but also minerals and other things inclosed in the bowels of the earth 2. Some respect also might be had of the weaknesse and infancie of the Church at that time God did first teach them more plain and sensible things and as they grew in knowledge he afterwards revealed other things unto them but that they were in one of the six dayes created it is most evident by Heb. 11. 10. Psal. 103. 20. 148. 2. 5. Col. 1. 16. In which of the six dayes were they created Though it be not so plainly revealed in Scripture yet it may be gathered by Gen. 1. 1. where under the term of heavens these glorious creatures may be also comprehended and Job 38. 6 7. that they were created the first day Of what nature are the Angels They are substances wholly spirituall not in parts as man is and in respect of their simple essence in the Scripture they are called spirits How many things conceive you of the Angels when you say that they are spirits Six 1. That they are living substances 2. That they are incorruptible 3. That they are incorporeall 4. That they are indivisible 5. That they are intangible 6. That they are invisible Have they any matter They have their spirituall matter as mans soule hath but not any earthly or corporall matter They are not then fantasies as some doe wickedly imagine No but they are substances and beings for some are said to have fallen others to appeare unto men How many of them were created at the beginning They were all created at once and that in an innumerable multitude How did God create them He made them all at the first very good and glorious spirits yet mutable Gen. 1. 31. Job 4. 18. VVith what other properties are the Angels especially endued With greater wisdome power swiftnesse and industry then any man VVhere is the creation of things visible especially taught In the first and second chapters of Genesis where Moses declareth at large how God in the beginning created the world and all things therein contained every one in their severall nature and kinds VVhat doth Moses note of these creatures generally Three things first that they are all said to be good which stoppeth the mouthes of all those that speak against them Secondly that their names are given them Thirdly that their uses and ends are noted In what order did God create them First the dwelling places were first framed then the creatures to dwell in them and provision was made for the inhabitants of the earth before they were made as grasse for the beasts and light for all living and moving creatures and all for man Secondly God proceedeth from the things that are more imperfect to those that are perfecter untill he come to the perfectest as from the trees corne herbes c. which have but one life that is whereby they increase and are vegetative unto the beasts which have both an increasing and feeling or sensitive life as fishes fowles beasts c. and from them to man which hath besides them a reasonable soule What learn you from the first Not to be carking for the world and things of this life nor to surfeit with the cares thereof seeing God provided for the necessity and comfort of the very beasts ere he would bring them into the world What from the second That we should therein follow the example of the Lord to goe from good to better untill we come to be perfect What are the visible creatures in particular Two first the rude masse or matter of the world made the first night wherein all things were confounded and mingled one in another Secondly the beautifull frame thereof which were made the rest of the six dayes and nights What are the parts of that rude masse Heaven and earth for so the matter whereof all the bodily creatures were made seemeth by a Trope Gen. 1. 1. to be signified as it were the Center and circumference For as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certain grosse lineaments of that picture which they will after set forth and fill up with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof It seemeth that the rudenesse was in the earth onely containing the water and the dry land because the Prophet saith that the earth was void and without shape It is true that Moses giveth this to the earth rather then the masse of the heavens because the confusion and rudenesse was greater there then in the masse of the heavens for the water and dry land being mingled together there was no form or figure of them It being without form and void how was it kept Gen. 1. 2. By the holy Ghost which as a bird setting over her egges kept and preserved it What were the things which were made of this rude masse The beautifull frame and fashion of this world with the furniture thereof What doe you consider in the frame and fashion of the world Two things first the Elements which are the most simple bodies by the uneven mixture whereof all bodies are compounded Secondly and the bodies themselves that are compounded of them How many Elements are there There are commonly counted foure First the fire which some think to be comprehended under the term of light Gen. 1. vers 3 4. because it is a quality of the fire The second is the ayre which some would have signified by the spirit or wind of God moving upon the waters vers 2. others by the Firmament vers 6. 7. set between the clouds and the earth to distinguish between water and water and to give breath of life to all things that breath 3dly The waters v. 2. severall from the mass called the earth v. 9. 10. 4thly The earth vers 2. called the dry land vers 9 10. which remaineth all other being sent of God to their proper places What are the mixt or compounded bodies
lost by Adams fall and is contrary to originall sin Wherein standeth that integrity of nature In the whole perfections of vertues appearing in the five faculties as 1. In the understanding true wisdome and heavenly knowledge of Gods will and works 2. In memory all holy remembrance of things we ought 3. In will all cheerfulnesse to obey Gods command 4. All moderation and sanctity of affections 5. All integrity of Conscience Is any part of Gods Image in the body No but as originall sin in our corrupt estate so in the state of integrity these vertues shine and are executed by the body But is not man the Image of God in respect of the essentiall faculties of the soul his mind and will and in the immortatality thereof Not in this strict and proper acception of Gods Image whereof now we speak for the essentiall faculties of the soul are not lost by Adams fall and the immortality remaineth still What is the larger acception of Gods Image When it is taken for that dignity and excellency given unto man in his creation which is partly inward and partly outward Wherein doth his inward excellency consist Both in his substance and in his qualities Wherein standeth the excellency of his substance In that he only of all the creatures of the visible world hath a reasonable and immortall soul given unto him as hath been declared and in respect of this spirituall nature resembleth God who is a Spirit What is the excellency of man consisting in qualities Knowledge and wisdome in the understanding Psal. 51. 6. Col. 3. 10. Righteousnesse and holinesse in the free-will Eph. 4. 24. 1 Pet. 1. 15 16. and herein as hath been shewed did man especially resemble his Maker Wherein standeth the excellency of the understanding In knowledge of all duties either concering God his neighbour or himself unto which knowledge may be referred Wisdome to use knowledge to discern when where and how every thing should be done Conscience to accuse or excuse as his doings should be good or evil Memory to retain Providence to foresee what is good to doe it what is evill to avoid it Reason to discusse of the lawfulnesse or unlawfulnesse of every particular action of a mans own self hitherto refer the knowledge of the natures of the creatures whereby he was able to name them according to their nature VVherein standeth the excellency of mans will In holinesse as hath been said and righteousnesse or uprightnesse of desires and affections holinesse comprehending all the vertues of the first and justice or righteousnesse containing all the vertues of the second Table imprinted in the soul of man at his Creation VVhat were the outward gifts wherein mans excellency did consist God gave him a body answerable to his soul endued with beauty strength immortality and all gifts serving to happinesse 1 Cor. 11. 7. God set such a grace and majesty in the person especially in the face of man as all the creatures could not look upon without fear and trembling as appeareth when they all came before man to receive their names God gave him dominion and rule over all creatures of the world which were made to serve him being by this excellent Creation made and adopted to be as it were the son and heir of God who is the absolute Lord over all Psal. 8. 6 7. Gen. 1. 26. 28. of which dominion the authority to name them was a sign Gen. 2. 19. 20. What are the ends and uses of the making of man according to Gods Image That God who is in himself invisible and incomprehensible might in some measure be known of man as a picture or image sheweth the person whom it representeth To move man to love God that hath so gloriously made him like himself That men between themselves might love one another as like doth like How many of mankind did God create at the first Only one man Adam Gen. 2. 7. Out of him and for him one woman Evah Gen. 2. 21 22. Mal. 2. 15. so made he them male and female Gen. 1. 27. 5. 2. How doth God say Gen. 2. 18. It is not good for man to be alone did he make any thing that was not good God forbid by good it is not meant that which is set against sin or vice but in saying it is not good for man to be alone he meaneth it is not so convenient and comfortable What learn you from hence How foully they have been deceived that upon the words of the Apostle 1 Cor. 7. 1. It is not good for man to touch a woman have gathered that mariage is little better then whoredome Considering that as here so there by good is meant only that which is convenient and commodious That man is naturally desirous of the society of woman and therefore that Munkeries Nunneries and Hermitages are unnaturall and consequently ungodly What is meant by these words in the same place Gen. 2. 18. as before him That she should be like unto him and of the same form for the perfection of nature and gifts inward and outward What is the end why she was made To be a help unto man Wherein First in the things of this life by continuall society 1 Pet. 3. 7. Secondly in this life for generation Gen. 1. 28. Thirdly in the things of the life to come even as they which are heirs together of the grace of life And now a fourth use is added to be a remedy against sin which was not from the beginning 1 Cor. 7. 9. What reason is there brought to prove that God was to make a woman an help unto man Either he must have an help or companion but there is none fit among the creatures therefore I must create one the first proposition being evident the second is proved by Gods own testimony and Adams experience who having given names to all the creatures truly and according to their natures yet found none fit for his company Gen. 1. 20. What learn you from thence that the Lord would have Adam see whether there were a helper amongst the other creatures which he knew well to be unfit To teach us that ere we enter into mariage we should have a feeling of our own infirmity and need of a wife whereby that benefit may become more sweet and we more thankfull unto God which if it be true in a man it ought to be much more in a woman which is weaker and much more insufficient then he What else That it is a perverse thing to love any creature so well as mankind against those men that make more of their Horses and Hounds then of their wives and against those women which make more of a Monky or of a Parrat or of a Spaniel then of their husbands VVhat note you of that that when Adam was asleep his wife was made That the Lord is the giver of the wife without our care and that besides our prayers to God for one the care is to be laid
not to worship the blessed Angels for the good offices which they perform towards man and to unto them Not in any case for 1. They themselves refuse it Rev. 19. 10. 2. They are but Gods messengers and our fellow brethren 3. God is only to be worshipped Jud. 13. 16. Mat. 4. 10. Col. 2. 18. Thus much concerning the good Angels what are you to know concerning the evil ones First their sin or fall Secondly the evill offices they perform How many things are we to consider in their fall Two 1. The manner 2. The backsliding it self What must be considered in the manner Four things 1. They were created though good yet mutable so as they might fall 2. Being created mutable they were tryed whether they would fall or not 3. Being tryed they were forsaken of God and left to themselves 4. Being left to themselves they committed all sin even with greedinesse How many things must be considered in the fall it self Three 1. From whence they fel. 2. Whereunto they fell 3. The punishment God laid upon them for their fall From whence fell they First from their innocency and estate which God had set them in Job 4. 18. Joh. 8. 44. 2 Pet. 2. 4. Jude ver 6. Secondly from God and thereby from fulnesse of joy and perfection of happinesse Whereunto fell they God suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of Apostasie and into the most grievous sins that could be committed What was the principall sin that the Angels committed Howsoever some think it was pride abusing the place of Isaiah 14. 13 14. which is meant of the King of Babylon others envy towards man as in the book of Wisdome 2. 24. others lying out of John 8. 44. yet it comprehended all these and more too being an utter falling away from God and that holy standing God placed them in especially to minister for mans good How commeth it to passe that the fall of Angels is without hope of restitution since Man is recovered after his fall The Devill committed the sin against the holy Ghost Matth. 12. 31. 1 John 5. 16. sinning wilfully and maliciously which is proved by his continuall dealing against God and therefore he shall never be restored Were there many Angels that did thus fall Yes as appeareth by Rev. 12. 7. Mat. 8. 30 31. where a legion possessed one man What punishments were laid upon the Angels for their fall First the fearful corruption of their nature from their first integrity and losse of Gods image so that they can never repent Secondly the casting of them out from the glory of heaven and the want of the comfortable presence of God for evermore 2 Pet. 2. 4. Thirdly a griefe and vexation at the prosperity of the Saints Fourthly a limitation of their power that they cannot doe what hurt they would Fifthly horrour and feare of the judgement of the great day whereunto they are reserved in everlasting chaines under darknesse 2 Pet. 2. 4. Jude vers 6. Sixthly a more heavy torment after the day of judgement in hell fire where they are to feel the infinite wrath of God world without end Mat. 8. 29. Luke 8. 31. Mat. 25. 41. Apoc. 20. 10. Can the Devill work miracles and tell things to come No but God onely Mat. 4. 3. Esay 41. 23. What power have they to hurt man They have no more power then is under nature for above nature they cannot work and yet they can doe nothing by that power but what God appointeth not so much as the entring into hogges Matth. 8. 31. How are they affected towards man Very maliciously as their severall names given them doe declare What be those names First Satan because they mortally hate men Secondly Devill because they slanderously accuse them to God and man Job 1. 11. 2. 5. Rev. 12. 8 9 10. Thirdly the old Serpent for their subtile temptation Fourthly the great Dragon for their destroying of many Rev. 12. 8 9 How many of them doe attend upon every man Sometimes many upon one and one upon many What be the evill offices they perform against man Some are common to the godly with the wicked others are proper to the wicked alone Have they a like power over the godly and the wicked No for though God permitteth them often to try and exercise the godly 2 Sam. 1. compared with 1 Chron. 1. Eph. 6. 12. both in body and in mind as Satan afflicted Job both outwardly with grievous sores and inwardly with dreams and visions and sometimes buffeted Paul 2 Cor. 12. 7. sometimes hindered him from his journey 1 Thess. 2. 18. yet he limiteth them and turneth their malice to the good of his children Luk. 22. 31. How manifold are the evill offices which they perform in common against the godly and the wicked Two-fold either such as respect the body and the things belonging thereunto or such as respect the soule How doe they hurt the body or the things belonging to the body They are permitted by God for mans sinne First to hurt the creature that should serve for our comfort as the Ayre Sea Trees c. Rev. 7. 2 3. Secondly to abuse the bodies both of men and beasts for the effecting of their wicked purposes Thirdly to delude the senses making men to beleeve things to be such as they are not as the Devill did by Jannes and Jambres in Egypt and by the witch of Endor Fourthly to inflict sicknesse and evills upon the bodies of men and to torment and pain them as in Job and the Egyptians Fiftly to strike some dumb Sixtly to enter into and really to possesse the bodies of men using them in most fearfull sort as Matth. 8. 16. 12. 28. Seventhly to inflict death upon the bodies both of men and beasts How doe they hurt the soule First by depriving some of the use of their reason by frensie and madnesse Secondly by troubling and tormenting some with griefe and vexation of soule Thirdly by abusing some with passions and melancholy fits as Saul 1 Sam. 16. 14. Fourthly by seducing others 1 King 22. 21 22. 2 Cor. 4. 4. Fiftly by manifold and fearfull temptations to sin and wickednesse Sixthly by prevailing in such temptations Seventhly by accusing before God those with whom they have so prevailed Eightly by hindring men from doing good things What are the offices of the evill Angels that respect the wicked alone First to rule and reign in them without controlment and to finish his work in them Secondly to murther and destroy them in this world and in the world to come to torment soule and body in hell for ever What use are we to make of this doctrine concerning the evill Angels First to tremble at the Lords severity towards them 2 Pet. 2. 4. and to be thankfull for his bounty and mercies towards our selves Psal. 8. 1. 4 5. Eph. 1. 3 4. Secondly to remember that if God spared
2. 8. and for the discovery of sin and punishment due thereto Deut. 27. 26. Rom. 1. 31. 3. 20. What then doth the Law now require of us All such duties as were required of Adam in his innocency Levit. 18. 5. and all such as are required since by reason of his fall Deut. 27. 26. binding us to eternall death for our least defect therein Declare now out of that which hath been said what the Covenant of works is It is a conditionall Covenant between God and man whereby on the one side God commandeth the perfection of godlinesse and righteousnesse and promiseth that he will be our God if we keep all his Commandements and on the other side man bindeth himselfe to perform intire and perfect obedience to Gods Law by that strength wherewith God hath endued him by the nature of his first creation What was done in this Covenant on Gods part There was his Law backed with promises and threatnings and unto them were added outward seales What was the summe of this Law Doe this and thou shalt live if thou dost it not thou shalt dye the death What is meant by Doe this Keep all my Commandements in thought word and deed What is meant by life promised to those that should keep all the Commandements The reward of blessednesse and everlasting life Levit. 18. 5. Luke 10. 28. What is meant by death threatned to those that should transgresse In this world the curse of God and death with manifold miseries both of body and soule and where this curse is not taken away everlasting death both of body and soule in the world to come Deut. 27. 26. 29. 19. 20. 32. 22. Levit. 26. Deut. 28. What were the outward seales added hereunto The two trees planted by God for that purpose in the midst of the garden Gen. 2. 9. 3. 3. that Adam before and in the sight of them might resort to some speciall places to serve God in and might by the sight of them be put in mind of those things whereof they were signs and seales What did the tree of life serve for It sealed up happinesse life and glory unto man upon condition of obedience that by tasting thereof which no doubt according to the manner of Sacramentall signes was a tree of marvellous comfort and restoring he might be assured he should live in Paradise for ever if he stood obedient to Gods Commandements Gen. 2. 9. Prov. 3. 18. Revel 2. 7. Was this tree able to give everlasting life to man or otherwise why did God after the fall shut man from it It was no more able to give everlasting life then the bodily eating of any other Sacrament but Adam having by sin lost that which was signified hereby God would have him debarred from the use of the Sacrament What did the tree of the knowledge of good and evill serve for Both for triall of obedience and also for a warning of their mutability and of what would follow upon sin so sealing death and damnation in case of disobedience not as though the tree was able to give any knowledge but that by tasting of it contrary to Gods command they should have experimentall knowledge of evill in themselves which before they had of good only and by wofull experience should learn what difference there was between knowing and serving God in their integrity and being ignorant of him by their sin Gen. 2. 17. What was done in this Covenant on mans part Man did promise by that power which he had received to keep the whole law binding himself over to punishment in case he did not obey In what state is man to be considered under this Covenant In a twofold estate 1. Of Innocency 2. Of Corruption and misery What things are you to note in the innocent estate of man First the place where he was seated Secondly the happy and glorious estate he there enjoyed both in soul and body Where did God place man when he created him In a most glorious pleasant and comfortable Garden which is called Paradise or the Garden of Eden for pleasantnesse Gen. 2. 8. What doth the Scripture teach concerning it The place where it was and the commodities thereof Where and in what part of the world was it In Asia neer the meeting of Euphrates and Tygris those two famous Rivers What commodities had it All the principall creatures of God did adorn it and therefore it is said to be more extraordinarily then the rest of the world planted by God There are set down also the precious stones thereof under the Sardonyx pure metals under the gold precious woods under the Bdelium and so all other living things and growing creatures that it might be as it were a shop furnished for man to see in and learn by it Gods Wisdome Power and Majesty Doth this place now continue The place remaineth but the beauty and commodities be partly by the Floud partly by mans sin for which the whole earth is cursed almost abolished though as may be observed out of good Authors it is a very fruitfull place still What happinesse did man enjoy thus placed in Paradise It was partly inward partly outward Wherein did the inward appear First in his wonderfull knowledge whereby he made use of all the creatures of God as the greatest Philosopher that ever was Secondly in that holy and heavenly image of God of which Adam had the use and comfort before his fall it shining in him without tainture or blemish and he thereby being without all sin or punishment of sin Thirdly in the full fruition and assurance of the favourable and blissefull presence of his Creator Matth. 5. 8. Psal. 17. 15. and his heavenly company and conference with God without all fear as a subject with his Prince Gen. 3. 8. Fourthly in his joyfull serving God together with absolute contentment in himself Gen. 2. 25. Wherein did the outward appear First in having so comely perfect and glorious a body in which there was no infirmity pain nor shame though naked Gen. 2. 25. Secondly in his dominion over all the creatures that submitted themselves and did service unto him to whom also as their Lord he gave their originall names Gen. 2. 19 20. Thirdly in the comfortable state and sense not of Paradise alone but of all the world round about him having neither storm winter nor extremity in any creature What employment had man in this estate A twofold employment the first outward to till and dresse the Garden Gen. 2. 15. the other spirituall to worship and serve God his Creator and to procure his own everlasting blessednesse whereto he was fitted with freedome of will and ability for perfect obedience unto God according to the tenor of the Covenant of works What use are we to make of the knowledge of mans happinesse before his fall First to admire and praise the great goodnesse and favour of God in so dealing with man a clod of the earth Secondly
himself he can doe nothing but sin Jer. 13. 23. neither is there any thing pure unto him Tit. 1. 15. What is Originall sin It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception infecting all the powers of their souls and bodies and thereby making them drudges and slaves of sin for it is the immediate effect of Adams first sin and the principall cause of all other sins How is this sin noted out unto us In that other sinnes have their speciall names whereas this is properly called sinne because it is the puddle and sinke of other sinnes and for that also the more it is pressed the more it bursteth forth as mighty streams are that cannot be stopped till God by his holy Spirit restrain it Wherein doth it specially consist Not only in the deprivation of justice and absence of good but also in a continuall presence of an evill principle and wicked property whereby we are naturally inclined to unrighteousnesse and made prone unto all evill Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of Gods Image consisting chiefly in wisdome and holiness whereof we are now deprived and the impression of the contrary image of Satan John 8. 41 c. called Concupiscence Rom. 7. 7. Jam. 1. 14. consisting first in an utter disability and enmity unto that which is good Rom. 7. 18. 8. 7. Secondly in pronenesse to all manner of evill Rom. 7. 14. which also every man hath at the first minute and moment of his conception contrary to the opinion of the Pelagians who teach that sinne commeth by imitation Is the Image of God wholly defaced in man No if we take it in a large acception For man remaineth still a reasonable creature and capable of grace having the same parts and faculties he had before and in them some reliques of Gods Image Gen. 9. 6. Jam. 3. 9. As in the understanding some light John 1. 9. in the conscience sometimes right judgement Rom. 2. 15. in the will some liberty to good and evill in naturall and civill actions Rom. 2. 14. and freedome in all things from compulsion c. Is there not a power left in man whereby he may recover his former happinesse Man hath still power to perform all outward actions but not to change himselfe untill he be changed by the grace of God Is man then able to perform the Law of God perfectly They that are not born again of God cannot keep it all nor in any one point as pleasing to God thereby in respect of themselves For except a man bee borne of God hee cannot see the Kingdome of heaven nor enter therein neither can he keep the Commandements of God Moreover all men by nature being conceived and born in sinne are not onely insufficient to every good thing but also disposed to all vice and wickednesse Can man in this estate doe no good thing to please God to deserve at least something of his favour We have lost by this sinne all the righteousnesse we had in our creation so as now if God should say to us Think but a good thought of thy selfe and thou shalt be saved we cannot but our nature is as a stinking puddle which within it selfe is loathsome and being moved is worse But doth not God wrong to man to require of him that he is not able to performe No for God made man so that he might have performed it but he by his sins spoiled himselfe and his posterity of those good gifts Is this corruption of nature in all the children of Adam Yea in all and every one that are meer men none excepted Rom. 3. 10. 5. 15. All children since Adams fall being begotten in it Ps. 51. 5. How then doth the Apostle say that holy parents beget holy children Parents beget children as they are by nature not as they are by grace How is originall sin propagated and derived from the Father to the Sonne Wee are not to bee so curious in seeking the manner how as to marke the matter to bee in us even as when a house is on fire men should not be so busie to enquire how it came as seeing it there to quench it But this we may safely say that what effect the committing of the first sinne wrought in the soule of Adam the same it doth by the imputation of it work in the soules of his posterity as therefore the committall of that sin left a staine behind it in his nature being like a drop of poyson that being once taken in presently infecteth the soundest parts or like the dead flye that marreth the most precious ointment of the Apothecary so in the creation and infusion of our soules into our bodies God justly imputed the same transgression unto us the same corruption of nature as the just punishment of that sin must ensue in the like manner Hath this inbred sin wherein every one is conceived equally polluted all men Yes though not altogether alike for disposition and motion to evill for experience teacheth us that some are by nature more milde courteous and gentle then others which difference notwithstanding is not so much in the natures of men as in the Lord who represseth these sins in some which he suffereth to rise up in others In what part of our nature doth this our corruption abide In the whole man from the top to the toe and every part both of body and soule Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosie that runneth from the crowne of the head to the sole of the foot but chiefly it is the corruption of the five faculties of the soule which are thereby deprived of that holinesse wherein God created them in Adam Is not the substance of the soule corrupted by this sinne No but the faculties onely depraved and deprived of originall holinesse For first the soule should otherwise be mortall and corruptible Secondly our Saviour took our nature upon him without this corruption To come then to the speciall corruptions of the five faculties of the soul. Then first how this sin is discerned in the Vnderstanding The mind of man is become subject to blindnesse in heavenly matters First Darknesse and ignorance of God of his will and of his creatures 1 Cor. 2. 14. Eph. 4. 17 18 19. Rom. 8. 5. Secondly uncapablenesse unablenesse and unwillingnesse to learn though a man be taught Rom. 8. 7. Luk. 24. 45. Thirdly unbeleefe and doubting of the truth of God taught and conceived by us Fourthly vanity falshood and error to the embracing whereof mans nature hath great pronenesse Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. 16. 25. What use make you of this corruption of the understanding That the originall and seeds of all heresies and errors are in mans heart naturally without a teacher and therefore we should distrust our own knowledge to lead us in the matters of God and Religion and
a debt is a debt though a man knoweth it not and it is by so much the more dangerous as not knowing it he will never be carefull to discharge it till the Lords arrest be upon his back when his knowledge will doe him no good VVe may see many which heap sinne upon sinne and know also that they sinne and yet for all that cease not to make good cheer and make their hearts merry The countenance doth not alwayes speake truth so that sometimes under a countenance in shew merry there are stings and pricks in the Conscience Rom. 2. 15. which yet is oftentimes benummed and sometimes through hypocrisie it is seared as it were with a hot iron 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it by laying all his sinnes before his face Psal. 50. 21. VVhen it is known what is the remedy of it It were wisdome not to suffer our guilt to run long on the score but reckon with our selves every night ere we lie down to sleep and look back to the doings of the day that in those things which are well done we may be thankefull and comfort our own hearts and in that which passeth otherwise from us we may call for mercy and have the sweeter sleep for if Solomon willeth us in that case of debt by suretyship to humble our selves to our Creditor and not to take rest untill we have freed our selves Prov. 6. 1 2 3 4 5 6. much more ought we to haste the humbling our selves unto God sith the bloud of Christ is the onely sacrifice for sinne Is the guilt of sin in all men alike No for as the sin encreaseth so doth the guilt both in regard of the greatnesse and of the number of our sins as appears out of Ezra 9. 6. where as sin is said to be gone above their heads so the guilt to reach up to the heavens VVhen the sin is gone and past is not the guilt also gone and past Christ taketh away both the guilt and the sin of the godly except originall sin which continueth during life but in the wicked when the act of sin is gone the guilt remaineth always as the strong savour of garlick when the garlick is eaten or as the scarre of a wound or the mark of a burning when the wound or burning is past VVhat is contrary to the guilt of sin The testimony of a good Conscience which is a perpetuall joy and comfort yea and a heaven to him that hath walked carefully in Gods obedience as the other is a torment of hell So much of the guilt what is the punishment It is the wages of sin sent for the guilt Rom. 6. 23. namely the wrath and curse of God by whose just sentence man for his sinne is delivered into the power both of bodily and spirituall death begun here and to be accomplished in the life to come Gen. 2. 17. John 3. 18 19. 5. 24. 28. 29. Lamen 3. 36. Esa. 64. 5 6. Rom. 6. 12. Gal. 3. 10. VVhat do you understand by bodily and spirituall death By the one I understand the separation of the soule from the body with all personall miseries and evils that attend thereon or make way thereto by the other the finall separation of both from God together with present spirituall bondage and all forerunners of damnation Are all the particular punishments expressed in the word which shall come for sin They cannot wholly be laid down they be so manifold and so divers and therefore it is said they shall come written and unwritten Deut. 29. 20. 28. 61. Against whom are these punishments addressed Against the whole estate of him that sinneth For whereas executions upon obligations unto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall upon the one he freeth the other as if he fall upon the person he cannot proceed further then unto his body the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner both to the things belonging unto him and likewise to his own person VVhat be the punishments that extend to the things belonging to him Calamities upon his family wife children servants friends goods and good name the losse and curse of all these and unhappy and miserable posterity Matth. 15. 22. Psalme 109. 12. hinderances in goods Deuter. 28. in name ignominy and reproach Matth. 7. 12. Job 18. 17. Prov. 10. 7. losse of friends acquaintance c. What are the judgements executed upon his person They are executed either in this life or in the life to come What punishments are inflicted in this life They be partly outward partly inward What be the outward punishments 1. His want of dominion over the creatures and the enmity of the creatures against him calamities by fire water beasts or other means disorder in the world in summer winter heaven earth and all creatures 2. Shame for the nakednesse of body 3. All hunger in extremity thirst nakednesse penury poverty of estate and want of bodily necessaries 4. Wearinesse in following his calling with sweat of his browes with trouble and irksomnesse Gen. 3. 19. 5. Outward shame and infamy 6. Servitude 7. Losse of limbs or of the use of his senses deformities in body 8. Weaknesse of beeing want of sleep pains of body aches soars sicknesses and diseases of all sorts Deut. 28. Mat. 9. 2. even to the itch which few make accompt of therby to feel the anger of God and punishment of sin hither is to be referred pain in Child-bearing Gen. 3. 16. What be the inward punishments in this life 1. Sorrow and anguish of soul for these plagues and the like 2. Madnesse frenzy and foolishnesse 3. Blindnesse and distemper of the soul when God striketh it with an ignorant spirit with want of judgement to discern between good and bad with forgetfulnesse of holy things or hardnesse of heart Eph. 4. 17 18 19. which although for the time they be least felt yet are they more fearfull and dangerous then those whereof the sense is presently sharp 4. Terrour and vexation of spirit driving into hell guiltinesse and horrour of Conscience the fury of a despairing soul beginning even in this life to feel hell torments Deut. 28. 28. Heb. 10. 27. Esa. 33. 14. 5. Strangenesse and alienation from God 6. Spirituall bondage whereby sinfull man is become subject to the lust of the flesh the curse of the Law the rule of Satan and the custome of the world yea even blessings are cursed Malac. 2. 2. and prosperity causeth ruine Psal. 69. 22. In what sort is man in bondage unto Satan Both soul and body is under the power of the Prince of darknesse whereby man becommeth the slave of the Devil and hath him to reign in his heart as his God till Christ deliver him Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26.
naturall Son of God How is he said to be conceived by the Holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which Fathers doe naturally in the begetting of their children not that any of the substance of the Holy Ghost which is indivisible came to his generation in the womb of the Virgin Why is he called the Word John 1. 1. As for other reasons declared in the doctrine of the Trinity so also because he is he whom the Father promised to Adam Abraham and all the holy Patriarchs to make his promises of salvation sure unto them as a man that hath ones word thinketh himself sure of the matter that is promised Why is the Word said to have been in the beginning Joh. 1. 1. Not because he began then to be but that then he was and therefore is from all eternity What gather you of this that he is the Wisdome of God That our Saviour is from everlasting as wel as his Father for it were an horrible thing to think that there were a time when God wanted Wisdome Why is he called the Character or Image of his Father Because God by him hath made himselfe manifest to the world in the Creation and especially in the Redemption of it What learn you from hence That whosoever seeketh to come to the knowledge of God must come to it by Christ. How is the Godhead of Christ proved Not onely by abundant testimonies of Scripture Esa. 7. 14. 9. 6. 25. 9. John 1. 1. 20. 28. Rom. 9. 5. 1 Joh. 5. 20. But also by his miracles especially in the raising of himselfe from death Rom. 1. 4. together with the continuance and conquest of the Gospell Acts 5. 39. and that not by carnall power or policie but onely by the power of his Spirit Zach. 4. 6. and patient suffering of his Saints Rev. 12. 11. Why was it requisite that our Saviour should be God Because first none can satisfie for sin nor be a Saviour of soules but God alone Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good is worthy to redeem another mans sin which deserveth everlasting punishment Secondly the satisfaction for our sins must be infinitely meritorious otherwise it cannot satisfie the infinite wrath of God that was offended therefore that the work of our Redemption might be such it was necessary our Saviour should be God to the end his obedience and sufferings might bee of an infinite price and worth Acts 20. 28. Heb. 9. 14. Thirdly No finite creature was able to abide and overcome the infinite wrath of God and the sufferings due unto us for our sins Therefore must our Saviour be God that he might abide the burthen of Gods wrath in his flesh sustaining and upholding the man-hood by his divine power and so might get again and restore to us the righteousnesse and life which we have lost Fourthly our Saviour must vanquish all the enemies of our salvation and overcome Satan Hell Death and Damnation which no creature could ever doe Rom. 1. 4. Heb. 2. 14. Fifthly he must also give efficacie to his satisfaction raising us up from the death of sin and putting us in possession of eternall life Sixthly he must give us his Spirit and by it seale these graces to our soules and renew our corrupt nature which only God can doe What comfort have we then by this that Christ is God Hereby we are sure that he is able to save by reconciling us to the Father And what by this that he is the Sonne That uniting us unto himselfe he may make us children unto his heavenly Father Heb. 2. 10. Being God before all worlds how became he man He took to himselfe a true body and a reasonable soule being conceived in time by the Holy Ghost and born of the Virgin MARY Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31 32. 2. 7. and so became very man like unto us in all things even in our infirmities sin onely excepted Heb. 5. 7. In which respect he hath the name of the Sonne of man given unto him Matth. 26. 24. because he was of the nature of man according to the flesh and the Sonne of David Mat. 9. 27. because he sprang of the linage and stock of David How doth it appeare that he was true man Besides manifold predictions and cleare testimonies of Scripture Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5 c. it is abundantly proved by plentifull experiments especially by his partaking of humane infirmities his Conception Birth Life and Death 1 Pet. 3. 18. Joh. 4. 6 7. Luk. 1. 31. 2. 7. Heb. 2. 9. 14 15. How by his Conception Because according to the flesh he was made of a woman and formed of her onely substance she continuing still a pure Virgin by the power of the most High Rom. 1. 3. Gal. 4. 4. Luk. 1. 34 35. Why is he said to be born Mat. 2. 1. To assure us of his true humanity even by his infancie and infirmitie Luk. 2. 7. Why was he born of a Virgin Luk. 1. 27. That he might be holy and without sin the naturall course of originall corruption being prevented because he came not by naturall propagation What learn you from hence That God is faithful as well as merciful ever making good his word by his work in due season Luk. 1. 20. 45. Act. 3. 18. 24. Why is there mention of the Virgin by her name Mary Luc. 1. 27. For more certainty of his birth and linage Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty Luk. 2. 24. compared with Lev. 12. 8. What gather you from hence The marvellous grace of Christ who being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Did he not passe through the Virgin Mary as some say like as saffron passeth through a bag and water through a Pipe or Conduit God forbid he was made of the seed of David and was a plant of the root of Jesse for he took humane nature of the Virgin and so the Word was made flesh If he was only made flesh it would seem that the Godhead served instead of a soul unto him Flesh is here taken according to the use of Scripture for the whole man both body and soul otherwise our Saviour should not have been a perfect man and our souls must have perished everlastingly except his soul had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh In no wise no more then he was turned into sin or into a curse because it is said He was made sin and made a curse for us 2 Cor. 5. 21. Gal. 3. 13. If the Godhead be not changed into the Manhood is it not at least mingled with it Nothing lesse for then he should be
neither God nor man for things mingled together cannot retain the name of one of the simples as hony and oyle being mingled together cannot be called hony or oyle 2. The properties of the Godhead cannot agree to the properties of the Manhood nor the properties of the Manhood to the Godhead For as the Godhead cannot thirst no more can the Manhood be in all or many place at once therefore the Godhead was neither turned nor transfused into the Manhood but both the divine nature keepeth entire all his essentiall properties to it selfe so that the humanity is neither omnipotent omniscient omnipresent c. and the humane keepeth also his properties and actions though oft that which is proper to the one nature is spoken of the person denominated from the other which is by reason of the union of both natures into one person The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection did it not then swallow up the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ. Why did he not take the nature of Angels upon him Heb. 2. 16. Because he had no meaning to save Angels for that they had committed the sin against the holy Ghost falling maliciously into rebellion against God without temptation Are not the elect Angels any way benefited by the humane nature of Christ No his humanity only reacheth to sinfull mankind for if he had meant to have benefited Angels by taking another nature he would have taken their nature upon him How is it then said Eph. 1. 10. Col. 1. 20. that he reconciled things in heaven That is to be understood of the Saints then in heaven and not any way of the Angels although by the second Person of the Trinity the Angels were elected and are by him confirmed so that they shall stand for evermore Why was it requisite that our Mediatour should be Man was it not sufficient that he was God No it was further requisite that he should be man also because 1. Our Saviour must suffer and die for our sins which the Godhead could not doe 2. Our Saviour also must perform obedience to the law which in his Godhead he could not doe 3. He must be man of kin to our nature offending that he might satisfie the justice of God in the same nature wherein it was offended Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14 15 16. For the righteousnesse of God did require that the same nature which had committed the sin should also pay and make amends for sin and consequently that onely nature should be punished which did offend in Adam Man therefore having sinned it was requisite for the appeasing of Gods wrath that man himself should die for sin the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savour unto God for us 1 Tim. 2. 5. Heb. 2. 9 10. 14. 15. Rom. 5. 12. 15. Eph. 5. 2. 4. It is for our comfort that thereby we might have free accesse to the throne of Grace and might find help in our necessities having such an high Priest as was in all things tempted like unto our selves and was acquainted with our infirmities in his own person Heb. 4. 15 16 5. 2. 5. As we must be saved so likewise must we be sanctified by one of our own nature that as in the first Adam there was a spring of humane nature corrupted derived unto us by naturall generation so in the second Adam there might be a fountain of the same nature restored which might be derived unto us by spirituall regeneration What comfort then have you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sin and being man himselfe is also meet to be more pitifull and mercifull unto men What by this that he is both God and man By this I am most certainly assured that he is able most fully to finish the work of my salvation seeing that as he is man he is meet to suffer for sin as he is God he is able to bear the punishment of sin and to overcome the suffering being by the one fit and by the other able to discharge the office of a Mediatour Mans nature can suffer death but not overcome it the divine nature cannot suffer but can overcome all things our Mediatour therefore being partaker of both natures is by the one made fit to suffer by the other able to overcome whatsoever was to be laid upon him for the making of our peace Are these his natures separated No verily for though they be still distinguished as hath been said in substance properties and actions yet were they inseparably joyned together in the first moment the holy Virgin conceived and made not two but one person of a Mediatour 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27 28. The holy Ghost sanctifying the seed of the woman which otherwise could not be joyned to the Godhead and uniting two natures in one person God and man in one Christ Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel much lesse man is able to comprehend Why so For that the manhood of our Saviour Christ is personally united unto the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God Esa. 6. 2. Was this union of the body and soul with the Godhead by taking of the manhood to the Godhead or by infusing the Godhead into the manhood By a divine and miraculous assuming of the humane nature which before had no subsistence in it self to have his beeing and subsistence in the divine leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person for otherwise there should be two Persons and two Sons one of the holy Virgin Mary and another of God which were most prejudiciall to our salvation What then is the personall union of the two natures in Christ The assuming of the humane nature having no subsistency in it selfe into the person of the Son of God Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead so making one Christ God and man Mat. 1. 23. Can you shadow out this conjunction of two natures in one person by some earthly resemblance We see one tree may be set into another and it groweth in the stock thereof and becommeth one and the same tree though there be two natures or kind of fruit still remaining So in the Son of God made man though there be two natures yet both being united into one person there is but one Son of God and one Christ. What was the cause that the person of the Sonne of God did not joyn it self to a perfect person of man 1. Because that then there
would not be a personall union of both to make but one perfect Mediatour 2. Then there should be four persons in the Trinity 3. The works of each of the natures could not be counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the manhood is become of infinite merit as being the obedience of God and thereupon Act. 20. 28. God is said to have purchased his Church with his own blood What gather you hence That his name is wonderfull Esa. 9. 6. and his sacrifice most effectuall offering himselfe without spot unto God for us Heb. 9. 14. 26. What further fruit have we by this conjunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto considering God in the second person in the Trinity which hath taken our nature whereby God is after a sort revealed in the flesh he hath whereupon to stay his mind How did the Jewes then before his comming which could not doe so They might propose to themselves the second Person that should take our nature and the same also that had appeared sundry times in the shape of a man Gen. 18. 1 2. 19. 1 2. Albeit our priviledge is greater then theirs as they that behold him as he is where they did behold as he should be Hitherto of the Person of Christ what is his Office To be a Mediatour betwixt God and man and so to discharge all that is requisite for the reconciling of us unto God and the working of our salvation 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate because he prayeth for us to the Father and pleadeth our cause before his Judgement seat What a one must he be that should undertake this mediation One which is in very deed a man Heb. 2. 14 15. and perfectly righteous without exception 1 Joh. 3. 5. and more mighty then all creatures that is he which also is the very true God Act. 20. 28. Can no bare man be Mediatour betwixt God and Man No verily for Eli saith 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges but if he offend against God there is no man can make his peace Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ None but he because 1. There is but one God and therefore but one Mediatour between God and man 1 Tim. 2. 5. 2. He only is fit as he only that partaketh both the natures of God and man which is necessary for him that should come between both 3. That is declared by the Types of Moses who alone was in the Mountain of Aaron or the high Priest who only might enter into the Sanctum Sanctorum holy place of holy places 4. The same appeareth by the similitudes wherewith he is set forth Joh. 10. 9. I am the door by me if any man enter in he shall be saved c. and Joh. 14. 6. I am the way no man commeth to the Father but by me 5. He alone hath found sufficient salvation for all those that come unto him Heb. 7. 9. Joh. 10. How commeth it then to passe that this office is given to Moses and unto others Gal. 4. 19. Deut. 5. 31. They are only Ministers of the Word not authors of the work of Reconciliation 2 Cor. 5. 19. Job 33. 23. But is there no need of any other Mediatour for us unto Christ No for he is the next of kinne Joh. 19. 25 26. most mercifull most faithfull Heb. 2. 17. and able perfectly to save all those that come to God through him How is our Saviour graced by God and commended unto us in his office of Mediation First in that he came not to it but being called of God his Father in a speciall sort Esa. 42. 1 2 c. Heb. 5. 4 5. Secondly in that being called he discharged it most faithfully in which respect he is compared to Moses faithful in all the house of God preferred before him as the Master before the servant Heb. 3. 2 3. 5 6. What use are we to make of his calling by God 1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not Heb. 5. 4 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us in that he thrust not himself in but came in by the will of God and his appointment For hereby we are more assured of the good wil of God to save us seeing he hath called his Son unto it and that he will accept of all that he shall doe for us as that which himself hath ordained What learn you from his faithfulnesse That he hath left nothing undone of things that belong to our reconciliation What names are given him in regard of his office of Mediation The name of Jesus and of Christ Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus He is called Jesus that is a Saviour because he came to save his people from their sins Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them What comfort have you by this 1. My comfort is even the same which I have said and the rather because God from heaven gave him his name and the Church on earth hath subscribed thereunto 2. That nothing can hurt me so long as my faith doth not fail me Why is he called Christ He is called Christ that is Anointed because he was anointed of God to be a Prophet Priest and King for all his people and so for me Esa. 61. 1 2 3 4. Act. 4. 26 27. Luk. 4. 18. Ps. 45. 7. 110. 1 2 3 4. Heb. 1. 9. 7. 1 c. Who was he that was thus anointed Christ God and man though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship namely to Prophets Priests and Kings which were figures of him Was Christ anointed with materiall oyle as they were No but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour and that without measure Esay 61. 1. What learn you from hence That all fulnesse of grace dwelling in Christ all true Christians shall receive of his fulnesse grace for grace 1 John 1. 14. 16. Whereunto was Christ anointed Unto the office of his Mediation by discharging whereof he might be made an al-sufficient Saviour Wherein standeth his Mediation and what are the parts thereof Being to be a Mediatour between God and man 1 Tim. 2. 5. the first part of his mediation must be exercised in
hath first redeemed us from the power of darknesse Col. 1. 13. namely that wofull and cursed estate which we had justly brought upon our selves by reason of our sins Secondly translated us into his own kingdome and glory Col. 1. 12 13. 1 Cor. 2. 9. a far more glorious and excellent estate then ever our first parents had in Paradise How hath Christ wrought this Redemption Having taken our nature upon him he hath in the same as a surety in our stead made full satisfaction to God his Father by paying all our debts and so hath set us free Heb. 7. 22. What is this debt which we owe to God that he hath paid for us This debt is twofold one is that perfect obedience which we owe unto God in regard of that excellent estate in which we were created Deut. 12. 32. The other is the punishment due unto us for our sins in transgressing and breaking Gods Covenants which is the curse of God and everlasting death Deut. 27. 26. Rom. 6. 23. Mat. 5. 17. Gal. 3. 13. 4. 4 5. 2 Cor. 5. 21. All which is contained in the law of God which is the hand-writing between God and us concerning the old Covenant Col. 2. 15. How was our Saviour to make satisfaction for this our debt 1. By performing that perfect obedience which we did owe. 2. By suffering that punishment due unto us for our sins that so he might put out the hand-writing between God and us and set us free What then be the parts of Christs obedience and satisfaction His sufferings and his righteousnesse Phil. 2. 5 6 7 8. 1 Pet. 2. 24. for it was requisite that he should first pay all our debt and satisfie Gods justice Esa. 53. 5 6. Job 33. 24. by a price of infinite value 1 Tim. 2. 6. 2ly Purchase and merit for us Gods favour Eph 1. 6. and kingdome by a most absolute and perfect obedience Rom. 5. 19. By his suffering he was to merit unto us the forgivenesse of our sins and by his fulfilling the law he was to merit unto us righteousnesse both which are necessarily required for our Justification But how can one save so many Because the Manhood being joyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit and so we are justified by a Man that is God How hath Christ made satisfaction for our sins by his suffering He endured most grievous torments both of body and soul offering up himself unto God his Father as a Sacrifice propitiatory for all our sinnes 2 Cor. 5. 21. In this oblation who was the Priest or Sacrificer None but Christ Heb. 5. 5 6. and that as he was both God and man VVho was the sacrifice Christ himself as he was man consisting of body and soul. VVhat was the Altar upon which he was offered Christ as he was God was the Altar on which he sacrificed himself Heb. 9. 14. 13. 10. Rev. 8. 3. How often was he offered Never but once Heb. 9. 28. VVhereunto was he offered Unto the shame pain torment and all miseries which are due unto us for our sins he suffering whatsoever we should have suffered and by those grievous sufferings making payment for our sins Esa. ch 53. Mat. 26. 28. VVhat profit commeth by this sacrifice By his most painfull sufferings he hath satisfied for the sins of the whole world of his elect Esa. 53. 5. 1 Pet. 2. 24. 1 John 2. 2. and appeased the wrath of his Father so that hereby we receive at onement and reconciliation with God our sins are taken away and we are freed from all those punishments of body and soul which our sins have deserved Heb. 9. 26. How commeth it then that Christ having borne the punishment of our sins the godly are yet in this world so often afflicted for them with grievous torments both of body and soul and that for the most part more then the ungodly The sufferings of the godly are not by desert any satisfaction for their sins in any part but being sanctified in the most holy sufferings of Christ they are medicines against sin neither is their affliction properly a punishment but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserveth their punishment for the life to come What gather you of this That we should not grudge at the prosperity of the wicked when we are in trouble for as the sheep and kine are put in full pastures to be prepared to the Shambles so they the more they receive in this life the neerer and the heavier is their destruction in the life which is to come Jer. 12. 3. What are the more generall things which he suffered in this life Infirmities in his flesh indignities from the world and temptations from the Devill Mat. 4. 2. Joh. 4. 6 7. 8. 48. 52. Luc. 4. 2. Hitherto belong those manifold calamities which he did undergoe poverty hunger thirst wearinesse reproach c. What benefits doe the godly reap hereby All the calamities and crosses that befall them in this life are sanctified and sweetned to them so that now they are not punishments of sin but chastisements of a mercifull Father What are the more speciall things which he suffered at or upon his death The weight of Gods wrath the terrours of death sorrows of his soul and torments of his body Esa. 53. 4. 10. Mat. 26. 37 38. Luc. 22. 44. Mat. 26. 67. What learn you hence To admire and imitate the love of Christ who being the Son of God became a man of sorrows even for the good of his utter enemies Eph. 5. 2. 1 Joh. 3. 16. Rom. 5. 7 8. What did our Saviour Christ suffer in soul He drank the full cup of Gods wrath filled unto him for our sakes the whole wrath of God due to the sin of man being poured forth upon him Mat. 26. 27 28. Luc. 22. 44. Rev. 19. 15. Joh. 12. 2. Esa 53. 5. and therefore in soul he did abide most unspeakable vexations horrible griefs painfull troubles fear of mind feeling as it were the very pangs of hell into which both before and most of all when he hanged upon the Crosse he was cast which caused him before his bodily passion so grievously to complain What benefit and comfort receive you by this Hereby we have our souls everlastingly freed from Gods eternall wrath and herein are comforted because in all our grievous temptations and assaults we may stay and make sure our selves by this that Christ hath delivered us from the sorrowfull griefs and pains of hell Now for our Saviours bodily sufferings why is it said that he suffered under Pontius Pilate 1 Tim. 6. 13. For the truth of the story and fulfilling of his own prophecy foretelling his suffering under a forain
the world Esa. 9. 7. What fruit receive we by the Kingly office of our Saviour Christ By it all the treasures brought in by his Priestly and Propheticall office are dealt to us continually For from it all the means of applying and making effectuall unto us Christ and all his benefits doe come yea without it all the actions of his other offices are to us void fruitlesse and of none effect What comfort have we by this Hereby we are assured that by his Kingly power we shall finally overcome the flesh the world the devill death and hell To whom will this blessed King communicate the means of salvation He offereth them to many and they are sufficient to save all mankind but all shall not be saved thereby because by faith they will not receive them Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithfull in some sort also made partakers of this honor of his Kingdome Yes verily For they are made Kings to rule and subdue their stirring and rebellious affections and to tread Satan under their feet Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures and three offices of our Saviour Shew now in what state did Christ God and man perform this three-fold office In a two-fold estate 1. Of abasement and humiliation Phi. 2. 7 8. 2. Of advancement and exaltation Ph. 2. 9. Col. 2. 15. Eph. 1. 20 21. In the former he abased himself by his sufferings for sin whereof we have heard largely in the declaration of his Priesthood In the latter he obtained a most glorious victory and triumphed over sin thereby fulfilling his Priesthood and making way to his Kingdome What was his estate of Humiliation It was the base condition of a servant whereto he humbled himself from his Conception to his Crosse and so untill the time of his resurrection Phil. 2. 7 8. Wherein did this base estate of the Son of God consist In his Conception Gestation and Birth and in his Life diversly as in his Poverty Hunger Thirst Wearinesse and other Humiliations even unto death of which heretofore hath been spoken What learn you from this that Christ first suffered many things before he could enter into his Glory Luk. 24. 26. 46. That the way to reign with Christ is first to suffer with him and such as bear the Crosse constantly shall wear the Crown eternally Rom. 8. 17 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation His glorious condition Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection Acts 2. 24 31 36. and comprehending his Ascension Eph. 4. 8. Acts 2. 34. Heb. 9. 24 25. Sitting at the right hand of God his Father Psal. 110. 1 2 5 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world Mat. 25. 31. What is the first degree of this estate His glorious Resurrection for after he had in his manhood suffered for us he did in the third day rise again by his own power from the dead Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4. What it needfull that Christ being dead should rise again Yes it was for his own glory and our good Acts 2. 24. 1 Cor. 15. 21 22. How for his glory That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and a Saviour Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30 31. How for our good That having paid the price of our redemption by his death we might have good assurance of our full Justification by his life 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What speciall comfort ariseth from this that the Lord of life is risen from death 1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification that he that had the power of death is destroyed Heb. 2. 14. his works dissolved 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory 1 Cor. 15. 54. 2. It comforteth me because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world 3. It ministreth unto me a comfortable hope that I shall rise again in the last day from bodily death What fruits then are we to shew from the vertue of his resurrection We are to stand up from the dead to awake to righteousnesse to live unto God and dying in him or for him to look for life again from him Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself To let us know that as he had power to lay down his life so he had also to take it up again Joh. 10. 18. What gather you hence That being Lord both of quick and dead he can and will both quicken our souls here to the life of grace and raise our bodies hereafter to the life of glory Rom. 14. 9. John 5. 21. Phil. 3. 21. Why did he rise the third day Because the bands of death could no longer hold him this being the time that he had appointed and the day that best served for his glorious resurrection Act. 2. 24. Mat. 20. 17. 12. 40. Why did he not rise before the third day Lest rising so presently upon his death his enemies might take occasion of cavill that he was not dead Mat. 27. 63 64. 28. 13 14. And why would he not put it off untill the fourth day Lest the faith of his Disciples should have been weakned and their hearts too much cast down and discouraged Mat. 28. 1. Luc. 24. 21. What gather you hence That as the Lord setteth down the tearm of our durance so doth he chuse the fittest time of our deliverance Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation His Ascension Mark 16. 19. Ephes. 4. 8 9. For we beleeve that Christ in his humane nature the Apostles looking on ascended into heaven What assurance have you of Christs Ascension The evidence of the Word the testimony of heavenly Angels and holy men Luc. 24. 51. Acts 1. 9. Wherefore did Christ ascend into heaven Because he had finished his Fathers work on earth Joh. 17. 3 4 5. and that being exalted in our nature he might consecrate a way prepare a place Joh. 14. 2 3. and appear in the presence of God to make intercession for us Heb. 4. 29. 9. 24. VVhat benefits did he bestow upon his Church at his Ascension He triumphed over his enemies gave gifts to his friends and taking with him a pledge of our flesh he sent and left with us the earnest of his Spirit Eph. 4. 8. Heb. 10. 12. 20. 2
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
upon for furtherance to this obedience Yes verily to make us feare to offend in our wayes Exod. 20. 5. 7. Psal. 119. 120. Remaineth there yet any more Good company which with David wee must cleave unto Psalme 119. 63. Prov. 13. 20. not the noblest or of greatest account but the godliest for if we will avoyd such a sinne we must avoyd all company that doth delight therein which is no lesse dangerous than good company is profitable What gather you of this That whosoever maketh no choyce of company maketh no conscience of sinne as those that dare keepe company familiarly with Papists and prophane persons thinking that they may keep their Conscience to themselves Hitherto of the helpes both of the knowledge and practice In what part of the Scripture is the Morall Law of God contained It is handled at large throughout the whole Scripture but is summarily first contrived into ten words or ten Commandements Exod. 20. Deut. 4. 13. 10. 4. and then into two Matth. 22. 37. 40. Luke 10. 27. comprehending the summe of the whole Law which are now to be spoken of Why hath God given ten Commandements and no more Deut. 5. 22. First that no man should either adde any thing to or take any thing from the Lawes of God Secondly that we might be left without excuse if we learned them not seing they be but ten and no more How are these ten Commandements propounded Sometime affirmatively as the fourth and fift Others negatively as all the rest Some with reasons annexed as the five first Some without as the five last and all of them in the time to come and in the second person singular Why they are layd downe in the second person singular you have shewed before and why some have reasons added unto them you shall heare a little after Declare now why God hath propounded all the Commandements in the time to come saying Thou shalt not c. Because it is not enough for us that wee have kept the Commandements of God heretofore except we continue in keeping of them to the end of our lives Why are there more of the Commandements negative telling us what we should not doe then affirmative telling us what we should doe all of them except two being set downe negatively 1 To put us in minde of our corruption which needeth greatly to be restrained whereas if Adam had continued in integrity sinne had not beene knowne and then vertue onely had beene propounded to us to follow 2 Because our soules being full of sin must have them plucked forth before we can do any thing that is good 3 Because the negative bindeth more strongly for the negative precept bindeth alwaies and to all moments of time the affirmative bindeth alwayes but not to all moments of time How are the Ten Commandements divided Into two Tables Deutero 4. 13. 10. 1 4. which Christ calleth the two great Commandements Mat. 22. What doth the first containe Our duty to God in the foure first Commandements What doth the second Our duty to man in the six last What is the summe of the first Thou shalt love the Lord thy God with all thy heart and with all thy Soule and with all thy strength and with all thy minde Deutero 65. Mat. 22. 37 38. Luke 10. 27. What is the summe of the second Thou shalt love thy Neighbour as thy selfe Luke 19. 19. Matth. 22. 39 Luke 10. 27. What is the summe of this summe Love which consisteth in two heads as we have heard to wit the love of God and of our neighbour Luk. 10. 27. 1 Iohn 5. 2. 1 Tim. 1. 4 5. What use is there of this short summe Very great both to shew the marvellous wisdome of God and also for singular profit that redoundeth to us thereof Wherein appeareth the wisdome of God That sith it was great cunning to contrive the whole will of God into Ten words it must needes bee more wonderfull to bring all into two What is the profit that redoundeth unto us It furthereth us unto that two-fold use of the Law before spoken of for first it is a means the more to humble us and so the more effectually to drive us unto Christ secondly it helpeth us much in our obedience to Christ and his Commandements What profit ariseth of the first use concerning humiliation That men being brought to a neerer sight of their sins might bee the more earnest to come unto Christ. How shall that bee That when all our sinnes are gathered into one heape and mustered into one Troope they may appeare the greater and cast us downe the more as a man owing sundry debts unto dives or unto one man in the particulars is confident of his ability to pay all as long as he heareth they are but small summes but hearing the whole summe despaireth of the payment of it or when as there bee many Souldiers comming against their enemy but yet here and there scattered they doe not affect us with so great feare as when they bee gathered and ranged in order and are all under one sight or view How is this shewed in our love towards God In that it should be done in simple obedience of the whole man that is of all the powers both of body and soule which is impossible for any man to doe What are they of the soule Two of the Minde and of the Will What are they of the Minde The Vnderstanding and Iudgement unto both which Memory is annexed How are these charged Our understanding should perfectly comprehend all thing that God would have us to know in Iudgement we should thinke aright of them and the Memory accordingly should retaine them but wee are ignorant of many things and those which we know wee know but in part and that which wee know wee judge not aright of nor remember as wee ought How stand the Will and Affections charged Hereby must we love perfectly all knowne good and perfectly hate all knowne evill of which wee come a great deale shorter then of the other What are they of the body All the Members parts and graces of the body as beauty strength c should bee wholly imployed in the Service of God and doing of His Will but the wandering of our eyes in the hearing of the Word and other parts of Gods Service doth easily bewray our great negligence and the small obedience and conformity of the rest of the Members and parts of the body Shew the same in our love towards our Neighbour In that we must love him as our selfe which as it is so much the lesse then the former as man is inferior to God so we being not able to accomplish it are much lesse able to fulfill the other How shall that bee tryed By examination of our selves in some particulars as for example whether we love a stranger or our utter and most deadly enemy as our selves which no man ever did nay a common Man or
have no other Gods before him that is in the secret of our heart whereof he alone taketh notice So in the second by the words Make Bow Worship he forbiddeth any outward service of Religion to any other Wherefore must God be worshipped both by our bodies and our soules Because he is the Lord and Maker of them both 1. Cor. 6. 20. What gather you from hence That such as dare to present their bodies to a Masse or to any other grosse Idolatry and say that they keep their hearts to God are here convicted of falsehood and hypocrisie So much of the second Commandement in generall what are the particular branches of it There is here first required that all solemne religious Worship should be given to the true God and secondly that it be given to him alone and not communicated to anything which is not God So that the summe of the first part is Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4. 10. How are we to worship the Lord our God By those meanes onely which himselfe approveth in his Word according to the saying of Moses Doe that which I command thee and doe no more Deut. 4. 2. 12. 32. What is here required First that we give unto God that Worship which hee himselfe hath prescribed in his Word Secondly that we give him that alone without addition or alteration What is forbidden First the neglect of Gods Worship or any of his Ordinances when we contemne or despise or leave undone that service which hee hath commanded us to performe unto him Secondly the adding any thing unto or taking any thing from the pure Worship when we serve him by any other meanes then that which he himselfe hath commanded What are we to consider in the pure worship of God which he hath prescribed in his Word 1. The parts of it 2. The right manner of using of it What be the parts of it They are partly such as we give unto God and partly such as God giveth unto us What is required of us touching these kinds 1. That we use these things that God hath given us to that end that God hath given them for 2. That neither in giving to God nor taking from him we devise any thing of our owne to serve him withall What are the things God giveth us to serve him by His Creatures in the first place and his Word Sacraments Ministery Discipline and Censures of the Church which we must use according as they are instituted of God What duties are here required Our presence at the exercise of Religion the preaching hearing and reading of the Word of God together with meditation conference and all other means of increasing our knowledge therein the administring and receiving of the Sacraments c. Acts 2. 42. How doe you worship God in these In the Creatures by beholding his glory in them in his VVord by diligent hearing of it and carefull beleeving and practising of it in his Sacraments by receiving them duely in the Ministery and Censures by submitting our selves to them VVhat are the things that we give unto God They are either more or lesse ordinary VVhat are the more ordinary 1. To pray to God both publickly and privately 2. To praise God both alone and with others Are these duties required of all Christians Yea every true Christian must offer this Sacrifice to the Lord every day For in all ages and at all times it hath been the practise of Gods Saints to offer unto God the Sacrifice of Prayer and Praise as we may see by the practise of Daniel and Peter who went up at noone to pray Acts 10. 9. and Isaac who went out at Eventide to pray in the Fields Gen. 24. 63. What are the parts of Prayer Three 1. Confession which is the Sacrifice of a broken Heart and wounded Soule 2. Petition for such things as we lack 3. Thanksgiving for such things as we have received What are the things lesse ordinary 1. Fasts publicke or private Joel 2. 12 15. 2. Solemne Thanksgiving for speciall Blessings Psal. 50. 14. whereunto Feasting also is joyned when speciall occasion of joy is given us 3. Making and performing holy Vowes unto God What is Fasting And abstinence for a time from all the commodities and pleasures of this life so farre as comelinesse and necessity will suffer to make us more apt to Prayer and more able to serve God What is a Vow A solemne promise made unto God of some things that are in our power to performe which we do to declare out thankfulnesse to strengthen our faith and to further us in doing of good duties wherein we are backward our abstaining from some evill whereunto we finde our selves especially inclined So much of the parts of Gods solemne Worship What is required to the right manner of using of the same Our carefull sincere and diligent behaviour in all his Service that every thing may be done as he hath appointed and no otherwise What are the things required hereunto They are partly inward partly outward the former whereof concerne the Substance the latter the Circumstance of Gods worship What are the inward As all the powers of the soule are charged to joyne together by the first and great Commandement in the entertaining and loving so by this in performing all acts of solemne worship to the true God therefore herein there must bee a concurrence as well of the understanding that we have knowledge of the particular service which wee doe Romans 14. 5. 1 Cor. 14. 14 15. as of the will and affection that we may worship God in Spirit and in Truth Joh. 4. 22. What things are requisite to the performance of this Three 1. A diligent Preparation and advisednesse before we come to any holy exercise 2. A right disposition of the minde in the action of it selfe 3. A comfortable departure upon the sensible feeling of the fruit thereof What is required in the Preparation before the Action That wee bethinke our selves before-hand about what things wee come and dispatch our selves of all the things that hinder us in the service of God which sith we must doe in things otherwise lawfull much more in things unlawfull What is further to be observed herein That every Preparation be answerable to the exercise whereunto wee are called as in the parts of Prayer for example 1. In Confession we must have a true feeling of our former sinnes 2. In Petition we must have the like sense of our wants and bethink our selves what need we have of the things we aske and strive against our staggering and doubting of Gods promises 3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us and consider the greatnesse of them And so in all other Services of God VVhat Disposition of the minde is required in the Action 1. A reverent diligent and earnest attentivenesse to the thing withall the
part thereof unto idle and curious questions 2 Pet. 3. 16. 3. By abusing it to prophane mirth by framing jests out of it or against it Psal. 22. 13. Also by making Playes and Enterludes thereof 4. By maintaining Errour sinne and prophanenesse by it Mat. 4. 6. Isa. 66. 5. 5. By applying it to Superstition and unlawfull Arts to Magicall spels Sorceries and Charmes for the healing of diseases finding out of theft c. Deut. 18. 11. Acts 19. 13. How is Gods Name taken in vaine in regard of the Sacraments and other holy Mysteries and Ordinances of God When they are unworthily received and prophanely used Mal. 1. 11 12. 1 Cor. 11. 27. 29. Jer. 7. 4 10. So much of the chiefe particulars forbidden in this Commandement What are the helps or hinderances of the obedience thereof 1. That we both inure our hearts to feare and reverence the great and dreadfull Name of the Lord our God Deut. 28. 58. Eccles. 9. 2. and keep a carefull watch over our lips and lives lest by any meanes we dishonour him Psal. 39. 1. 2. That we avoid both the company of prophane persons who set their mouth against Heaven Psal. 73. 9. and all unnecessary dangers wherby divers have been occasioned to deny the Lord Mat. 26. 69 c. What is contained in the Reason annexed to the Commandement A dreadfull penalty That the Lord will not hold him guiltlesse that taketh his Name in vaine What is the summe of this threat That God will not leave this sin unpunished 1 King 2. 9. but will grievously punish the breach of this Commandement whereby he threatneth extreme miseries and judgements to the Transgressors For it being our happinesse to have our sins covered and not imputed Psal. 32. 2. it must needs be extreame unhappinesse to have it reckoned and imputed unto us What is implyed herein A fit opposition That howsoever mans Lawes take not hold of offending in this kind yet God will not acquit them Psal. 1. 5. nor suffer them to escape his righteous and fearefull Iudgements Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished although the Magistrate and the Minister also would pronounce him innocent and although the Malefactor flatter himselfe as if all dangers were past nay the more free that usually he escapes the Iudgements and punishments of men the more heavy plagues and vengeance will surely light upon him from God except he repent Hitherto of the Commandements concerning that service which is to be performed to God at all times as occasion shall require which is that which concerneth the speciall time wholly to be bestowed in his Worship The fourth and last Commandement of the first Table which setteth forth a certain day especially appointed by the Lord himselfe to the practise of the Worship prescribed in the three former Commandements for therein consisteth the chiefe point of the sanctifying of that day What are the Words of this Commandement Remember that thou keep holy the Sabbath day c. Exod. 20. 8 9 10 11. What are we to observe in these words First the Commandement and then the Reasons annexed thereunto What is the meaning of the Commandement It challengeth at the hand of every man one day of seven in every week to be set apart unto a holy rest and requireth all persons to separate themselves from their ordinary labour and all other exercises to his service on the same that so they being severed from their worldly businesses and all the works of their labour and callings concerning this life they may wholly attend to the worship of God alone Neh. 13. 15 16. Esa. 58. 13 14. Why doe you adde these words apart and separate To make a difference between the Sabbath dayes wherein wee must wholy and only serve God and the exercises of the other six days wherein every man must serve him in his lawfull calling What need is there of one whole day in every week to serve God seeing we may serve him every day That is not enough For 1. To the end that we should not plunge our selves so deeply into the affairs of the world as that we should not recover our selves the wisdome of God hath thought it fit that one day in seven there should be an intermission from them that we might wholly separate our selves to the service of God and with more freedome of spirit performe the same 2. A whole day is needfull for the performance of all the parts of Gods service and worship as hearing of publike Prayer and the Word preached Chatechising Administration of the Sacraments exercise of holy Discipline and consideration of the glory of God in the creatures 3. If Adam in his perfection had need of this holy day much more have we who are so grievously corrupted 4. If the Lord in love and wisedome considering our necessities both of soule and body hath set out a weeks time for both of provision that as every day we set apart some time for food and spend the rest in labour so we set one day in the week aside for our spirituall food and bestow the other dayes on our earthly affaires so as this day may in comparison be accounted the soules day wherein yet wee must have some care of our bodies as on the six dayes we must have some care of our soules What is forbidden in this Commandement The unhallowing or prophaning of the Sabbath either by doing the works of our calling and of the flesh or by leaving undone the works of the Spirit But is not this Commandement Ceremoniall and so taken away by the death of Christ No but is constantly and perpetually to be observed and never to cease till it bee perfectly consummated in the heavenly Sabbath Hebr. 4. 9 10. How prove you that 1. Because it is placed in the number of the perpetuall Commandements otherwise the Morall Law should consist but of nine words or Commandements which is contrary to Gods Word Deut. 4. 13. 2. Because this Commandement amongst the rest was written by the finger of God Exod. 31. 18. whereas no part of the Ceremoniall Law was 3. For that it was written in Tables of stone as well as the other Deut. 5. 22. As to signifie the hardnesse of our hearts so to signifie the continuance and perpetuity of this Commandement as well as the rest 4. Because it was before any Shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law have respect unto for the Sabbath was first instituted in Paradise before there was any use of Sacrifices and Ceremonies Gen. 2. 1 2 3. 5. The Ceremonies were as a Partition wall betwixt the Iews and the Gentiles but God doth here extend his Commandement not onely to the Iewes themselves but also to strangers Exod. 20. 10. Nehem. 13. 15 16 c. 6. Our Saviour Christ willing his followers which should live about forty yeares after his Ascension
blessing of God upon the week going before What are the private duties that are to be performed out of the Church Such as we performe either in secret by our selves alone or in common with our families at home or others abroad both before the publick exercises in the Church the better to performe them and after the more to profit by them What be they in particular First Private Prayer Secondly Reading of the Word Thirdly holy Conference touching the Word of God and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16. Fourthly Examination of our selves and those that belong to us what we have profited by the hearing of the Word and other exercises of Religion Fiftly Catechising of our families Sixtly Meditation upon Gods Word Properties and Workes as well of Creation as of Providence especially that which he exerciseth in the government of the Church Psal. 80. 88. 92. Seventhly reconciling such as are at variance and visiting the sick relieving the poore c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath VVhat proofe have you of this continuall exercise and imployment 1. In the Law every evening and every morning were Sacrifices which on the Sabbath were multiplyed Numb 28. 9. 2. The 92. Psalme entituled A Psalme for the Sabbath to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same untill night That wee may know then how to spend a Sabbath well declare more particularly how we may bestow the whole time in exercises of holines and first begin with the evening preparation Our care must be over night that having laid aside all our earthly affaires we begin to fit our selves for the Lords service that so we may fall asleep as it were in the Lords bosome and awake with him in the morning VVhat must be done in the morning when we awake We are to put away all earthly thoughts and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after wherein first we are to consider the great benefit of the Lords Sabbath and so cheere up our hearts in the expectation to enjoy the same Secondly to covenant with the Lord more religiously to sanctifie the whole day after In making of our selves ready what are we to doe Rising as early for the Lords service as we doe for our owne businesses and bestow no more time nor care about our apparell and such like then needs must we may then occupy our minde about such matters as bee most fit for that time which ordinarily may be these two 1. To thinke upon Gods goodnesse in giving us such apparell and other necessaries which many others want so that wee may judge all things we have rather too good for us then bee discontented with any thing we enjoy 2. Considering how well our bodies be apparelled and provided for to seek more to have our soules better apparelled with Christ Iesus Being up and ready what are we to set our selves to Wee must set our selves to our morning sacrifice either alone or with others if it may be some short Prayer for our preparation being used VVhat Meditations must we here enter into Two especially the one for that which is past the other for that which is to come VVhat for that which is past To cast our weeks account at least how God hath dealt with us in benefits and chastisements and how wee have dealt with him in keeping or breaking his Commandements that by both we may finde matter to comfort and humble us to move us to thankfulnesse for mercies received and to earnest suit and labour for pardon of our trespasses and supply of all our necessities VVhat for that which followeth To prepare our selves for the publick Ministerie and as it were to apparell our selves and make our selves fit to go to the Court of the Lord of Hosts with his children and before his Angels What things are necessary hereunto 1. A due regard whither we goe before whom what to doe and what ends wherewith to honour God and to receive grace from him 2. An earnest hunger so to use the meanes to Gods honour and our good 3. True faith that we shall enjoy our desire 4. Ioy and Thankfulnesse in the hope of such Blessings 5. Humility in regard of our unworthinesse 6. Vnfained purpose of amendment of life What must be added unto these To the Meditations fervent Prayer must be joyned and Reading for our furtherance in Gods service and such as conveniently can are to joyne together in a Christian Family to read pray and confer and Governours to instruct their Families in such matters as are then befitting Having thus spent the time privately what is to be done in publick We are to goe to Church in all comely sort before the publick Ministry is begun and then with all diligence to attend and to give consent thereunto and so to take to heart whatsoever shall be brought unto us that by all the holy exercises we may be edified in all needfull graces The publick Ministry ended what are we to doe We are to occupy our minds on that we have heard and when we come to place and time convenient to set our selves more especially to make use of it to our selves and others pertaining to us and to water it with our prayers that it may grow and bring forth fruit What say you to our diet and refreshing of our nature on this day Care would be had that it be such as every way may make us fitter for holy duties And to this end we are to season it with Meditation and speeches of holy things How is the afternoone to be spent 1. The time before the Evening Sacrifice we are to bestow either alone or with others in such Exercises as may best quicken in us Gods Spirit 2. For the Evening Sacrifices in all respects to behave our selves as in the Morning and to continue to the end 3. This publick Ministry fully ended to keep our minds in like sort as before on that we have heard and so being come home either alone or with others to enter into an examination of our selves for the whole day How are we to end the day 1. With thanks for Gods blessings on our labours 2. Humble suit for pardon of all our faults escaped 3. Earnest desire of grace to profit by all that we may persevere unto the end and be saved Doe you make any difference betwixt the Sabbath nights and other nights Yes we should lay our selves downe to rest in greater quietnesse that night upon the sense and feeling of the former Exercises so that our sleep should be the more quiet by how much the former Exercises of that day have been more holy otherwise we should declare that we have not kept the whole day so
Parents and children or otherwise as Masters and servants What are the common duties of the Husband and Wife one towards another Mutuall and conjugall love one towards another yet so as the Word presseth love at the Husbands hands more then at the Wives because men are commonly more short of that duty Eph. 5. 25. Wherein must this Conjugall Love be declared 1. By mutuall help Gen. 2. 18. 2. By due benevolence 1 Cor. 7. 3. except by consent for a time that they may give themselves to Fasting and Prayer 1 Cor. 7. 5. 2 Sam. 11. 11. What are the sins common to the Husband and the Wife 1. Want of Love 2. Bewraying one anothers infirmities 3. Discovering each others secrets 4. Iealousie 5. Contention What is the duty of the Husband towards his VVife 1. In an entire love unto her to cherish her as he would cherish his owne flesh and as Christ doth his Church Eph. 5. 2. To provide for her that which is meet and comely during his life and then also that she may be provided for after his death if it so fall out 3. To protect her and defend her from all evill 4. To dwell with her as one of knowledge 1 Pet. 3. 7. 5. To give honour to her as the weaker vessell ibid. that is to beare with her infirmities 6. To governe and direct her What be the speciall sins of the Husband 1. Not to dwell with his Wife 2 Neglect of edifying her by instruction and example 3 Denying her comfortable maintenance and imployment What is the duty of the VVife to the Husband 1 Subjection in a gentle and moderate kinde and manner Eph. 5. 22. For albeit it bee made heavier then it was from the beginning through their transgressions yet that yoake is easier then any other domesticall subjection 2 Obedience wherein Wives are oft short as Husbands in love Eph. 5. 33. 1 Pet. 3. 1. 6. 3 She must represent in all godly and commendable matters his Image in her behaviour that in her a man may see the wisedome and uprightnesse of her husband 1 Cor. 11. 7. 4 She must bee an helper unto him Gen. 2. 18. as otherwise so by saving that which he bringeth in Prov. 31. 11 12. 1 Tim. 3. 11. Finally she must recompence her husbands care over her in providing things necessary for his houshold and doe good for her husband all the dayes of her life Prov. 31. 12. that so he may bee unto her as it were a vaile and covering before her eyes Gen. 20. 16. VVhat be the sinnes of the VVife in respect of her Husband 1 Failing in reverence which appeareth in froward lookes speeches or behaviour 2 Disobedience in the smallest matters 3 Disregard of her husbands profit VVhat duties come in the next place to be considered Those of naturall Parents who are specially mentioned in this Commandement whereunto also are to bee reduced all in the right line ascended and their Collateralls as also Fathers in law and Mothers in law VVhat are the duties of naturall Parents towards their Children They are either common to both Parents or particular to either of them VVhat are the common duties of both Parents They doe either respect the things of this life or of that which is to come VVhat care are they to have of the Soules of their Children to fit them for the life to come 1 To make them Members of the visible Church by Baptisme 2 They are to Catechise and instruct them in religion as they are able to receive it and to bring them up in Nurture and the feare of God Ephes. 6. 4. 3 They are to pray to God for to blesse them and guide them in his feare What is required of them for the things of this life 1 To marke the wits and inclinations of their Children and as farre as their owne ability will reach to apply them accordingly in due time to some good honest and godly calling that so being trained up in such a trade as they are fittest for they may not afterwards live idly without any calling Gen. 4. 2. Prov. 20. 11. 22. 6. 2 To provide for them a godly marriage if it please God in time convenient 1 Corinthians 7. 36. 3. Not onely to maintaine them during their abiding in their house but also to lay up and provide somewhat for them that they may live honestly afterwards and therefore are they to distribute their goods among their children and what they have received from their Ancestors to leave the same where it may be done lawfully to their posterity 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19. 14. What speciall regard is here to be had by Parents to the eldest Son That sith God hath honoured him with that dignity as to be their strength Gen. 49. 3 4. he should also bee honoured by them at the least with a double portion Deut. 21. 17. as by the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne Gen. 49. 4. What be the common sinnes of Parents 1. Negligence in not instructing their children betimes 2. Not correcting them till it be too late or doing it with bitternesse without compassion instruction and prayer 3. Giving them ill example 4. Neglect in bringing them up in some lawfull calling 5. Not bestowing them timely and religiously in marriage 6. Light behaviour towards them and too much familiarity with them whereby they become vile in their eyes 7. Loving beauty or any outward parts more then Gods Image in them What is required of the Father in particular To give the name unto the childe Gen. 35. 18. Luke 1. 62 63. For notwithstanding the mothers have sometimes given the names yet that hath been by the Fathers permission What speciall duty is laid upon the Mother To nurse the childe if she be able Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3 4. 1 Thes. 2. 7 8. 1 Tim. 2. 15. 5. 10. So much of the duty of Parents to their children VVhat is the duty of Children towards their Parents It is either generall or speciall viz. in the case of marriage What are the generall duties 1. To reverence them and to performe carefull obedience to them in all things that they command by the example of our Saviour who was subject to his Parents Luke 2. 51. 2. To pray for them 3. To carry themselves while they are under their Parents tuition and after they are parted from them as they may cause their Parents in their good bringing up to bee commended Prov. 10. 1. 17. 25. 31. 28. 4. To be an ayde unto them as well as they be able and to helpe them with their bodies when they are in distresse Ruth Chap. 1. ver 16. 17 18. 5. To repay their Parents care over them by being ready to relieve them if they stand in need of reliefe and want any thing wherewith God hath blessed them
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
that concerne himselfe 1. Friends and Neighbours should see that his body be honestly buried and Funerals decently performed Gen. 23. 4 19. 25. 9. 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9. 2. Moderate mourning is to be used for him Eccles. 12. 7. 1 Thes. 4. 13. 3. We are to report well of him as he hath deserved 4. We are to judge the best of him What is that which concerneth those that belong to him To provide for his wife children and posterity that he may live in them Ruth 2. 20. 2 Sam. 9. 7. So much of the respect which we owe unto our Neighbours Is it not required also that we should shew mercifulnesse unto our beasts Yes A righteous man is to regard the life of his beast Prov. 12. 10. and all hard usage of the creatures of God is forbidden Deut. 22. 6 7. and 25. 4. yet not so much in regard of them 1 Cor. 9. 9 10. as that thereby the Lord would traine us forward to shew mercy to our Neighbour For it being unlawfull to use the dumbe creatures cruelly it is much more unlawfull to use men so What are the breakers of this Commandement to expect The Apostle Iames teacheth that when he saith Iudgement without mercy shall be upon those that are mercilesse Iames 2. 13. Of how many sorts are those judgements They either concerne this life or that which is to come What be those that concerne this life 1. Severe punishments by the Law are to be inflicted upon the body as limbe for limbe eye for eye hand for hand tooth for tooth wound for wound bloud for bloud life for life Exod. 21. 23. Iudg. 1. 5 6 7. although it were a beast if it were knowne to be a striker Exodus 21. 28. 2. Short life Psal. 55. 23. bloud-thirsty men that live not out halfe their dayes 3. Magistrates that should punish murtherers if they spare them their lives are in danger to goe for the offender as Achabs did for Benhadads 1 Kings 20. 42. David was exceedingly punished for sparing bloud-thirsty men such as was his son Absalom and not punishing them 2 Sam. 13. 28 29. 14. 33. 16. 11. 4. God threatneth that hee will not onely revenge the bloud of the slaine upon the murtherer himselfe but also upon his issue and posterity in unrecoverable diseases 2 Sam. 3. 29. What is the punishment that concerneth the life to come 1. That their prayers are not heard Esay 1. 15. 1 Tim. 2. 8. 2. Everlasting death both of body and soule in the bottomlesse pit of Hell and as the degrees of sinne are so shall the punishment be What meanes are we to use for furthering us to the obedience of this Commandement It behoveth us to consider that first all men are made in the Image of God Gen. 9. 6. and of one bloud with us Acts 17. 26. and all Christians in the Image of Christ also in whom we are all one body 1 Cor. 12. 17. 2. God hath appointed the Magistrate also to punish proportionably every offender in this kinde Gen. 9. 6. Lev. 24. 20 21. Yea himselfe also extraordinarily bringing murtherers to light and punishment Gen. 4. 9. Prov. 28. 17. Acts 28. 4. VVhat must we avoyd as hindrances to the obedience of this Commandement 1. The false opinion of the world in placing manhood in revenge aud bloud-shed Gen. 4. 23 24. 2. The company of furious and unmercifull men Proverbs 22. 24 25. 3. Greedy desire of gaine Prov. 1. 19. Mic. 3. 3. 4. Pride Prov. 13. 10. 5. Riot and drunkennesse Prov. 23. 29. Hitherto of the generall duties that belong to the person of man contained in the sixt Commandement what followeth The duties which we owe to man in regard of the things which belong unto him the first whereof concerneth those that bee most deare unto him namely his family and his wife especially who is nearest unto him and as himselfe being one flesh with him In respect whereof temperance and chastity is required in the next Commandement What are the words of the seventh Commandement Thou shalt not commit Adultery Exod. 20. 14. What is comprehended under this name of Adultery All sins of that sort committed either in the body or in the mind of persons whether married or unmarried are signified by this name to signifie the vilenesse of the breach of this Commandement What then is the meaning and scope of this Commandement That all uncleannesse and impurity be avoided and chastity by all meanes preserved 2 Cor. 7. 1. 1 Thes. 4. 3 4 5. What is here forbidden All impurity uncleannes together with all means and provocations to lust What is here required All purity honest behaviour continent and chaste usage towards our selves and towards our Neighbours 1 Thes. 2. 3. 1 Cor. 7. 34. What are the speciall breaches of this Commandement They are either inward or outward What is the inward The unchastity and dishonesty of the mind with all filthy imaginations and inordinate lusts Mat. 5. 28. Col. 3. 5. What are the speciall branches of this inward impurity 1. The desire of strange flesh with resolution to have it if he could Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart is forbidden in this Mat. 5. 28. as lust without consent is in the last Commandement Not that the bare affection is of it selfe a sin being rightly directed to a true and good object but the abuse of the affection the right subject manner and measure being not observed 2. Inward boiling and burning in affection whereby godly motions as with a fire are burnt up and a mans mind is so carried away that he is hindered in all other things belonging to his Calling This is an high degree of corruption which if it be not restrained will breake forth into further mischief Jam. 1. 15. And therfore we are earnestly to pray to God against it if we can no otherwise prevaile we must use the remedy of Marriage prescribed by God himselfe For it is better to marry then to burne 1 Cor. 7. 9. 3. Evill thoughts and cogitations in the mind arising from foolish and vaine talke but first and principally from our owne concupiscence when a man suffers as it were his soule to be trampled under foot with impure imaginations Jam. 1. 14 15. 4. Iealousie in the mind betwixt two persons upon no just occasion or good ground which is contrary to that entire love and affection which a man should have towards his wife Numb 5. What is the inward vertue here commended The virginity and constancy of the mind and the chastity and purity of the heart 1 Cor. 7. 34. 1 Thes. 4. 3 4. 5. 23. What is the outward breach of this Commandement Such uncleannes as being once seated in the mind after sheweth it selfe outwardly Wherein doth it shew it selfe Either in things that belong to the body
for a certaine time onely or for ever What is that which is onely for a certaine time It is either a liberall alienation of the use onely of a thing for a certaine time or of the dominion also and that freely without any expectation of recompence For both these ought to be liberall respecting onely the profit of the receiver and secondly just to which is required that that which is lent bee his own who lendeth it and fit for his use who borroweth it And this duty is commended Psalme 112. 5. and commanded Deut. 15. 7. 8 Matth. 5. 42. Luke 6. 35. What is that alienation which is for ever It is free giving when as goods are alienated from the true owner unto another liberally and without expectation of any recompence 2 Cor. 9. 7. Acts 20. 35. What is further required to it That it be not only free but also just giving that only which is a mans owne and not anothers which were no better then theft As when a man by lavish giving defraudeth his children of their inheritance or giveth his goods or lands from his daughters to strangers or remote kindred of his name because he hath no sonnes to continue it Secondly That we make good choice of those upon whom we confer benefits either for their worth or indigency but especially we must give and doe good to those who are of the houshold of faith Gal. 6. 10. What are the uses unto which we must freely contribute They are either publick or private and the publick are either civill or Ecclesiasticall What are the Civill When as we freely give our goods for the service preservation and benefit of the Common-wealth both in the time of peace and warre To which uses we must give freely to the uttermost of our ability yea even above it when the necessity of the State requireth it seeing the good of the whole body must be preferred before the good of any particular member 2 Sam. 17. 27 28 29. What are the Ecclesiasticall When as we give freely for the maintenance of the Ministery and means of Gods Worship tending to the salvation of our soules To which uses we must give so much the more cheerefully as the soule is to be preferred before the body or outward estate Luke 10. and last Prov. 3. 9. An example whereof we have in the Israelites Exod. 36. 5 6. 1 Chron. 29. 9. And if they were so free and liberall in giving towards the building of the Tabernacle and Temple how much more should we towards the building of Gods spirituall Houses and Temples for the Holy-Ghost What are the private uses For the benefit and reliefe of private men whose necessity doth require it of us according to our abilities and these are those Almes-deeds and other works of mercy unto which the Apostle exhorteth Heb. 13. 16. And are partly fruits of mercy and partly of brotherly love and Christian charity of which we shall have occasion to speake afterwards Hitherto you have spoken of the duties respecting our owne and Neighbours person both in regard of life in the sixth and of chastity in the seventh as also our owne and their gods in the eighth Now what is the ninth Commandement Thou shalt not beare false witnesse against thy neighbour What is the maine scope and end at which God aymeth in this Commandement The conservation of truth amongst men and of our owne and Neighbours fame and good name Why doth God so much regard truth Because it is most deare unto him for he is the God of truth Deut. 32. 4. Psal. 31. 5. yea truth it selfe John 14. 6. Therefore Christ came into the world that he might beare witnesse unto the truth John 18. 37. and by speaking the truth God is glorified Josh. 7. 19. Why doth he respect so much our fame and good name Because it is his owne good gift and therefore he taketh care to preserve that unto us which himself hath given What was the occasion of this commandement First our naturall corruption which maketh us prone to lying Psal. 58. 3. Rom. 3. 4. as appeareth hereby in that we no sooner speak then lye and not onely for advantage but without any cause out of meer vanity Secondly out of a naturall disposition men are ready to trespasse against the fame and good name of others and this ariseth out of meere envie and pride which maketh us ready to abase others to advance our selves And these corruptions God opposeth in this commandement What is the thing that is here chiefly forbidden That we should not in legall proceedings and Courts of justice give a false testimony concerning our neighbours as appeareth by the words expresly used Thou shalt not answere a false testimony concerning thy neighbour which imply a precedent question or examination unlesse we will say that answering is here used for speaking or saying as it is often times Matth. 11. 25. Luk. 14. 3 5. Matth. 28. 5. and then the meaning is that we must not give a false testimony of our neighbour either publikely or privately whether it be with or against him or if we had rather take it of legall testimonies in Courts of justice then by a synecdoche we must under this one kinde understand all other kindes of false testimonies but this is here named as the chiefe and of all the rest most hurtfull and pernicious to comprehend under it all the rest as it is in the other commandements What then is the negative part of this commandement It generally forbiddeth all false vaine and offensive speeches concerning our neighbour whether it be for or against him whether in judgement or out of judgement although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours or more briefly it forbiddeth all falsity and untruth especially that which is prejudiciall to our neighbour in any respect or to our selves What doth the affirmative part require Two things the conservation of the truth and of our own and neighbours good name with all duties of the tongue homogeneall and of the same nature and kind with all helps and meanes tending hereunto Why are our words and speeches so much to be regarded seeing they are but winde as is commonly supposed Great care is to be had of our speech seeing it is an excellent faculty peculiar to man and being a speciall gift of God it must not be abused to Gods dishonour and our owne destruction Neither are words slightly to be regarded seeing we must give account of every idle word and by our words we shall be justified or condemned Matth. 12. 37. And the wise man telleth us that death and life are in the power of the tongue Pro. 18. 21. and that a wholesome tongue is a tree of life whereas an evill tongue is an unruly evill and full of deadly poison James 3. 8. which if we doe not subdue and rule whatsoever
just condemned Prov. 17. 15. which for the most part hapneth because the Iudge is corrupted with bribes or accepteth persons both which are forbidden and condemned Deut. 16. 18 19. Exod. 23. 8. Prov. 24. 23 24. 28 21. Lev. 19. 15. Deut. 1. 16 17. What must Iudges doe to avoid this They must ever remember that in the Seat of Iustice they represent God himselfe and in that regard are called Gods Exod. 22. 28. Psal 82. 1 2. and therefore they must judge as God would if he were present 2 Chron. 19. 6. which if they doe not they must expect that woe threatened Isa. 5. 23. Neither must they protract suites but put as speedy an end unto them as the cause will permit Exod. 18. 17. 23. What is the duty of the Notary That they commit things truly to writing conserve them truly and truly recite them What are the Persons suing and contending in Law They are either the principall or lesse principall The principall are the Plaintiffe and Defendant to both which this common duty belongeth 1. That they doe not contend in Law unlesse in their consciences they are perswaded that their cause is good just yea and necessary also 2. That in pursuing of it they doe not say or doe any thing that is false and unjust What are the vices opposite hereunto First to commence suits out of a love and desire of contention Secondly to produce false instruments writings proofes seales and suborne false witnesses What are the speciall corruptions of the Plaintiffe First to calumniate upon a false or uncertaine ground Deut. 19. 16. So Haman Esth. 3. 8. So Acts 25. 7. Secondly when prevaricating and trifling in the cause they conceale and let passe weighty matters and hainous crimes and insist upon those which are light feigned and impertinent so as they may seem to dally and trifle with their adversary rather then to contend in a legall manner Thirdly when as they fall off and hang back from a just accusation once undertaken What are the speciall sinnes of the Defendant To defend himselfe in a false way which is done in a various manner First by false speaking in denying the fault whereof hee is accused and standeth guilty as it is usuall among us whereas wee should give glory unto God by confessing our sinne Ios. 7. 19. Iob 31. 33. and not by denying the truth to adde sin unto sins Secondly by concealing and hiding the truth which hee ought to confesse Thirdly by answering indirectly and so waving a just accusation So Adam Gen. 3. 12. How else doth the Defendant offend First by making an unjust appeale to protract the suit Secondly by resisting a just sentence which is to resist Gods Ordinance in a lawfull power instituted by him and so to make himselfe liable to damnation Rom. 13. 2. Who are the persons that are lesse principall The Lawyers who plead the cause of the parties and principalls What are their duties First to undertake the defence of such causes onely as in their judgement appeare to be good and just Secondly to defend them in a true and just manner VVhat are the corruptions opposite hereunto First wittingly to undertake the defence of ill and unjust causes wherein they sinne First against God whilst they labour to overturne truth and judgement Eccles. 5. 7. Secondly against their neighbour as First against the Iudge in seeking to corrupt his judgement that hee may passe an unjust sentence Secondly against his Client by incouraging him in a sinfull course if hee prevaile or defrauding him of his money if hee doe not Thirdly against his adversary whom he woundeth either in his body goods or fame Prov. 25. 18. Thirdly against his owne soule first in a sinfull defence of an unjust cause Exod. 23. 1. 2. Chr. 19. 2. Rom. 1. 31. 2. Secondly by setting his tongue to sale to speak lyes for fees Prov. 21. 6. and with their tongue their soules also What other vice doe Lawyers commit by handling of their causes in an evill manner They handle them ill First by lying either for their client or against their adversary in both which they are guilty of a false testimony Secondly by prevarication in betraying the cause of their Client whilst they seeme to defend it and this is the worst kinde of cousenage and theft What is the testimony of the witnesse which this Commandement specially respecteth and what is required unto it Two things First that he be ready and willing to give his testimony when need requireth Secondly that he doe give a true testimony When doth need require it Either when lawfull authority calleth for it or when thereby he can doe his neighbour good Prov. 24. 11. Psal. 82. 4. Prov. 14. 25. What are the vices opposite hereunto First to detract and with-hold a true testimony Secondly to give a false testimony What doe you thinke of this sinne That it is odious abominable to God Pro. 6. 18. and therefore God made choice of this sin as most hainous to comprehend under it also sins of the like kinde as in the other Commandements forbidding murther adultery theft Secondly because he addeth perjurie to his false testimonie Thirdly because he sinneth against the Iudge whom he laboureth to pervert against the Plaintiffe and the Defendant Prov. 25. 18. and most of all against his owne soule as before Prov. 19. 5. 9. 21. 28. Deut. 19. 16. 19. Apoc. 21. 15. 21. 8. You have spoken of publike testimonies in Courts of Justice Now what are those which are given out of Courts They are either open and manifest or else hid and secret What are those that are open and manifest They are either in the publick ministery of the Word or in publick Writings or in Elections How in the publick Ministery He giveth therein a false testimony who preacheth false Doctrine which is repugnant to Gods glory or hindreth mans salvation which God hath appointed to be punished with death Zach. 13. 3. And the same is to be said of those who in their publick writings broach errours or oppose the truth How in elections When those are not preferred that are worthy but those that are unworthy for in elections men testifie their excellency that are chosen before others What are the false testimonies that are hidden and in secret They are either in infamous Libels which by the Civill Law disable a man from giving any testimony or the spreading of false rumours and scandalous reports tending to the disgrace of our neighbours Exod. 23. 1. You have spoken of publike testimonies now what are private tectimonies or the private profession of the truth with charity It is either of the vertues or vices of our neighbours What is the duty which respects the vertues of our neighbours It is willingly to acknowledge and ingenuously to commend the vertues and good parts of our neighbours both absent and present to the glory of God that gave them and the encrease
23. And first that it doe not admit any evill concupiscence Secondly that if it be admitted it be not retained And this care must be taken both when wee be awake that we keep our mindes intent unto lawfull and good things Matth. 12. 44. And when we goe to sleep that by hearty prayer we commend them to Gods keeping But what if the heart have admitted evill concupiscences We must strive and fight against them and never be at rest untill we have cast them out and extinguished them What further is required to the conserving of the heart in purity In the third place we must observe our sences that they doe not bring into our mindes such objects as being apprehended will stirre up in us evill concupiscence Gen. 3. 6. 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the speciall meanes to suppresse or take away the concupiscence of the eyes First we must mortifie selfe-love and not seek our owne but every man anothers wealth 1 Cor. 10. 24. Secondly we must pull out the eyes of envy Thirdly we must labour after contentation Phil. 4. 11. And to this end consider First how many want those good things which thou enjoyest who are farre more worthy of them Secondly thine owne unworthinesse of the least of Gods benefits Thirdly meditate on Gods providence and fatherly care who provideth all things necessary for thy good and salvation What doe you learne from this Commandement thus expounded That it is most impossible for any man to keep it For who can say that his heart is cleane from the first motions of sinne and concupiscence that goe before consent Prov. 20. 9. To what purpose serveth the knowledge of this impossibility To humble us in the sight and sense of our sinnes which have made us subject to the wrath of God and the curse of the Law that so despairing in our owne merits we may be driven out of our selves and with more ardent desire flye unto the mercies of God in the satisfaction and obedience of Iesus Christ. What other use are we to make of it That being by Christ freed from the curse of the Law we study and endeavour to conforme our selves our soules and lives according to the prescript rule of this holy and most perfect law Matth. 5. 48. and that mortifying the flesh with all the carnall concupiscences and lusts of it we be dayly more and more renewed unto the Image of God in all holinesse and righteousnesse and walke worthy of our high calling as it becommeth Saints Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification viz. The ten Commandements Now wherein is the effect or exercise of Sanctification seene IN unfeigned repentance and new obedience springing from thence For the fruits of Sanctification are First inward vertues whereby all the powers of the minde are rightly ordered Secondly the exercise of the same by putting those heavenly and sanctified abilities to holy use and service If then the exercise of Sanctification be first seen in repentance what is repentance An inward and true sorrow for sinne especially that we have offended so gracious a God and so loving a father together with a setled purpose of heart and a carefull endeavour to leave all our sinnes and to live a Christian life according to all Gods Commandements Psalme 119. 57. 212. Or a turning of our selves to God whereby wee crucifie and kill the corruptions of our nature and reforme our selves in the inward man according to Gods will What is it to crucifie the corruption of our nature It is freely and with all our heart to be sorry that we have angred God with it and with our other sinnes and every day more and more to hate it and them and to flye from them How is this wrought in us It is wrought in us partly by the threatning of the Law and the feare of Gods judgements but especially increased by feeling the fruit of Christ his death whereby we have power to hate sin and to leave it For when the sinner is once humbled with the terrours of the Law he flyeth to the comforts of the Gospell and he there seeth in Christ Crucified not onely the mercy of God discharging him of all his sinnes but also how deep the wounds of sin are wherewith he hath pierced his Saviour Zach. 12. 10. and how severe the wrath of God is against sin even to the slaughtering of his owne Son and hence 1 Peter 4. 1. commeth he to hate his sins Psalme 97. 10. as God hateth them and to look backe thereon with godly sorrow 2 Cor. 7. 10. resolving for ever after to forsake them all How is the reformation of our selves newnesse of life wrought in us Onely by the promise of the Gospel whereby we feele the fruit of the rising again of Christ. What doth ensue hereof Hereby we are raised up into a new life having the Law written in our hearts and so reforme our selves Wherein then doth repentance properly consist In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us to the good which it requireth of us Rom. 12. 1 2. Esa. 1. 16 17. What is required in respect of the evil we turne from First knowledge of the evill then a condemning of the same together with a judging of our selves for it and then with godly sorrow for that which is past a hatred of it for ever and all this because it is sin and displeaseth our God What is required in regard of the good we turne unto First a knowledge and approbation of good to be done with a purpose of heart to doe it then an earnest love of the same shewed by care desire and endevour Can men repent of themselves or when they list No for it is the gift of God given unto them that are born againe Is it sufficient once to have repented No we must continue it alwayes in disposition and renew it also in act as occasion is given by our transgressions and Gods displeasure for there is none of Gods Saints but alwayes carrying this corruption about them they sometimes fall and are farre from that perfection and goodnesse which the Lord requireth and therefore stand in need of repentance so long as they live When then is this repentance to be practised of us The practice of repentance ought to be continually an abhorring of evill and cleaving unto that which is good Rom. 12. 9. for as much time as remaineth in the flesh after our conversion 1 Pet. 4. 2 3. yet at times there ought to be a more speciall practice and renewing thereof as after grievous falls Psal. 51. in feare of eminent judgements Amos 4. 12. Gen. 33. 2 3 c. or when we would fit our selves to receive speciall mercies Gen. 35. 2 3 c. In what manner must the especiall practice of repentance in such
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
all his works even in his ordaining of some to eternall life and other some to everlasting destruction That his infinite justice and infinite mercy over all his creatures but especially over his Church may be reverenced and adored by all men but especially by my selfe That the name of God may be reverently and holily used of all men but especially of my selfe That when the glory of God commeth in question between my selfe and any thing that belongeth unto me I may preferre that unto this Finally that God would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified What are those graces for which we pray here in particular 1. Knowledge of God Psalme 100. 3. 67. 2. That God would give us the knowledge of himselfe his Word and Works for we cannot glorifie his name unlesse we know it 2. Beliefe of his Word that wee and others may sanctifie God in believing his Word how unlike soever Iohn 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God because they beleeved not Numb 20. 12. Contrariwise Abraham glorified God in beleeving Rom. 4. 20. 3. Fearing the Lord alone and not men That the Lord be our feare Esa. 8. 12 13. 1 Pet. 3. 14 18. 4. Humility for our selves and others without which wee cannot glorifie God as it is meet Psalme 115. 1. 2 Sam 7. 18. Psal. 8. 4 5. 144. 3. Luke 1. 48. 5. Patience arising from thence whereby wee doe willingly submit our selves unto the correcting hand of God as Eli 1 Sam. 3. 18. Hezekiah Esa. 39. 8. 6. Thankfulnesse that we may praise him for his benefits more particularly where we are to hallow Gods name as well by praising it for the benefits we have received as for his wonderfull works in the Creation and government of the world the Church especially 7. Lips opened and tongues tuned to speak of him with reverence Psal. 51. 15. 44. 1. 45. 1. 8. A life so ordered that men may say he is a holy God who by his grace maketh us an holy people Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the vertues of our good God so the fruits of them may appeare in ours and all good peoples lives that so his name may be honoured and praised and he may get glory by the godly conversation of us and others VVhat doe we pray against in this Petition We pray against all ignorance of holy things we should know Hos. 8. 12. and against infidelity and want of good works whereby God wants of his glory we pray against all lofty and high things that hinder that God onely cannot be exalted Esa. 2. 11 12 13 14 15 16. especially the pride of our hearts which we are to confesse and lament Prov. 8. 13. Against all false religion and prophanenesse impatience unthankfulnesse Rom. 1. 21 c. those tongue-wormes of swearing blasphemy and unreverent speaking of God Exod. 20. 7. Esa. 2. 11 12 13 14 15. Prov. 8. 13. together with all wickednesse and ungodlinesse whereby Gods Name is dishonoured In a word we pray that God would remove and root out of our hearts tongues and lives all such vices by and for which his name is dishonoured especially an evill and scandalous life for which the name of God and his religion is evill spoken of in the world Rom. 2. 23 24. What doth this teach us Our dulnesse is hereby condemned who by nature are so ill-disposed to glorifie God and to use his name holily and reverently What is to be considered in the second Petition Let thy Kingdome come Matth. 6. 10. Luke 11. 2. One of the meanes how to have the name of God sanctified which is a dependance of the former Petition What is the summe of this Petition That God may reigne in our hearts and not sinne and that the Kingdome of our Lord Iesus Christ both by the inward working of his Spirit and also by the outward meanes may be enlarged dayly untill it bee perfected at the comming of Christ to judgement that the Kingdome of sinne and Satan being more and more abolished Acts 26. 18. Col. 1. 13. Christ may now reigne in our hearts by grace Col. 3. 15 16. and we with him for ever in glory 2 Tim. 2. 12. What is meant here by Kingdome That government which our Saviour Christ exerciseth first in the world then in the last day both in the whole Church and in every member thereof For by the Kingdome of God wee must understand here not so much that univerall soveraignty which as Creator he exerciseth over all creatures disposing them all to their proper ends for his glory Esa. 5. 6. Psal. 95. 3 c. as the spirituall regiment Psalme 110. 2. 1 Cor. 15. 25. of the Church and of all things for the good of the Church wherein God hath appointed Christ to be the King Psalme 2. 6. Hos. 3. 5. the Saints his Subjects Rev. 15. 3. the Word his Law Job 22. 22. the Angels and all creatures his servants Heb. 1. 6 the Ministers his Heralds and Ambassadors 2 Cor. 5. 20. Finally the Devills kingdome Matth. 12. 26. that is wicked Angels and men enemies to the Kingdome of Christ Luke 19. 27. his foot-stoole Psalme 110. 1. How is this Kingdome said to come 1. In regard of the meanes where the word of the Kingdome is published Matth. 12. 28. 13. 19. Marke 4. 15. 2. In regard of efficacy where from the heart obedience is yeelded Rom. 6. 17. 3. In regard of perfection it hath these degrees 1. Increase of grace in the time of this life Matth. 13. 18. 2. The translation of blessed soules into heaven in the moment of death Luke 23. 42 43. 3. Finally the full redemption of glorification of the Saints in soule and body in the life to come Matth. 25. 34. VVhat doe we then desire concerning the kingdome of God in this Petition We pray either for that he exerciseth in this world or for that hee exerciseth in the world to come called the kingdome of glory How many sorts are there in that kingdome he exerciseth in this world Two First that he exerciseth over all men and other creatures called kingdome of power Secondly that he exerciseth over all the Church called the kingdome of grace What desire we of God concerning the government he exerciseth over all Creatures That he would governe all the creatures both in the naturall course of things and in the civill and domesticall government of men yea in the rule of Devils themselves in such sort as they may serve for the good of his Church Psal. 97. 1. Mat. 6. 13. John 17. 2. What desire we concerning his government in the Church That it may be here in this world inlarged and that it may be accomplished in the last day Psalme 112. 6. Isa. 62. 7. What doe we desire for the
the confirmation thereof or a reason of the perswasion that they are forgiven What is the summe of this Petition That we may be justified and be at peace with God that God giving us a true knowledge and feeling of our sins would forgive us freely for his Sons sake and make us daily assured of the forgivenesse of our sins as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13. What is meant here by debts The comparison is drawne from debters which are not able to pay their creditors to whom all we are compared for that we have all sinned Therefore by debts we must understand sins as Saint Luke expoundeth the metaphor and that not in themselves as breaches of the Law of God for who would say that we owe and are to pay sin unto God but with respect to the punishment and satisfaction due to Gods justice for the offence of sin For our debt being properly obedience whereto we are bound under penalty of all the curses of the Law especially eternall death Rom. 8 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wherby the penalty became our debt and is daily increased in us all by sinning Luke 13. 4. Mat. 18. 24 c. Rom. 6. 23. What learne you from hence Here hence two things are implyed One a franke and humble confession that we have sinned both originally and actually Another that there is no power in us to make satisfaction for our sins What use is there of Confession Great for that we have naturally a senselesnesse of sin or else being convinced thereof we are ready to lessen it and make it light the contrary whereof appeareth in the children of God 1 John 1. 8 9. Psal. 32. 3 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19 20. Psal. 51. 3 4 5 6. Acts 22. 3 4 5. 1 Tim. 1. 13 15. How can a man confesse his sins being not knowne and without number Those that are knowne we must expresly confesse and the other that are unknowne and cannot be reckoned generally Psal. 19. 12. How appeareth it that we are not able to pay this debt Because by the Law as an obligation every one being bound to keep it wholly and continually Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once and in the least point maketh us debtors presently as having forfeited our obligation there is no man that can either avoid the breach of it or when he hath broken it make amends unto God for it considering that whatsoever he doth after the breach is both imperfectly done and if it were perfect yet it is due by the obligation of the Law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied The reward of it which is everlasting death both of body and soule Rom. 6. 23. the greatnesse and also number whereof is declared by the parable of ten thousand talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometime able to make some satisfaction especially if hee have day given him No and therefore we are compared to a child new borne red with bloud and not able to wash himselfe nor to help himself Ezek. 16. 4 5. And to captives close shut up in prison and fetters kept by a strong one Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion What is the meanes to free us from this debt By this petition Christ teacheth us that being pressed with the burden of our sin we should flee unto the mercy of God and to entreat him for the forgivenesse of our debt Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation that in Law it be not available against us In which respect the preaching of the Gospel is compared to the yeare of Iubile when no man might demand his debt of his Brother Luke 4. 19. How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the onely ransome for sin contrary to the Papists who confessing that originall sinne is taken away by Christ in Baptisme doe teach that we must make part of our satisfaction for our actuall sin and therefore some of them whip themselves as if their bloud might satisfie for sinne which is abominable to think What doe you then understand here by forgivenesse Such remission as may agree with Gods justice which will not endure him to be a loser wherefore it is forgivenesse of us by taking paiment of another Job 33. 24. even of our surety Iesus Christ in our behalfe 1 John 2. 2. What meane you by saying Vs and Ours We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him and to plead his paiment and satisfaction Psal. 130. 7 8. 51. 18. Doe we here pray for the sinnes of this day as before for the bread of this day Not onely for them but also for all that ever we have done at all times before to the end that we might be the further confirmed in the assurance of the remission of all our sins What is further to be considered in this Petition That as in the former by Bread more was understood so here under one part of our Iustification to wit the remission or not imputation of sins unto death by meanes of the satisfaction of Christs sufferings we doe also conceive the other part which is the imputation of his holinesse unto life eternall as implyed under the former and inseparably annexed thereto For as Christ hath taken away our sins by suffering so he hath also cloathed us with his righteousnesse by fulfilling of the Law for us Dan. 9. 24. 2 Cor. 5. 21. What doe we then aske of God in this Petition Six things viz. 1. Grace feelingly to know and frankly and tremblingly to confesse without excuse or extenuation the great debt of our sins Psal. 51. 3. and our utter inability to satisfie for the same or for the least part thereof Psal. 103. 3. 142. 2. 2. That God would bestow upon us Christ Iesus and for his sake remove out of his sight all our sins and the guilt and punishment due unto us for the same 3. The power of saving faith Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Iesus Christ unto our full Iustification Esa. 53. 5. 4. The Spirit of prayer that with griefe and sorrow for our sins wee may crave pardon for our
onely to the faithfull for the strengthening of their faith in the eternall Covenant and the bringing them more effectually to the practice of Gods Commandements Exod. 12. 16. Luke 1. 59. 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. 6. 4. 1 Pet. 3. 21. Why call you it Action Because it is not a bare signe alone but a worke 1 Cor. 11. 24 25. Why call you it an action of the whole Church Because it is a publick action and appertaineth to the whole Church and therefore ought to be done in the presence of the Congregation by the example of John Matth. 3. 11 12. and commanded of Paul 1 Cor. 11. 18 20 22. it being a greater indignity for the Sacraments to be administered privately then for the civill judgement which is open and publike That we say nothing of the sacrifices under the Law which were not so excellent as these and yet it was not lawful to offer them in private which reproveth the disorder of the Papists who turne the Communion into a private Masse and minister the Lords Supper to one alone without the presence of the Congregation But may not the Sacraments be so administered upon necessity as namely to a sick man ready to depart out of this life There is no such necessity for a man believing wanting that opportunity of comming to the Lords Supper wanteth not the effect thereof seeing the Lord promised by Ezekiel that hee would be a Tabernacle to his people being banished from it Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt when with conveniency a man cannot enjoy them but the contempt or neglect of them when they may conveniently be come unto What theâ— is the fittest time and place for the administration of the Sacraments The fittest time is the Lords or some other day of publike meeting The most convenient place is the Church and usuall place of the assembly of the Congregation Did not Abraham minister the Sacrament of Circumcision in his private house His house was at that time the Church of God and therefore not private and so in the time of persecution the godly did oft-times meet in Barnes and such obscure places which were indeed publick because when the Church of God were there the house or place availed nothing to make it publick or private even as wheresoever the Prince is there is the Court also said to be though it were in a poore Cottage What difference is there between a Sacrament and a Sacrifice In a Sacrifice there is an offering made to God in a Sacrament there is an offer made by God to us In the Sacrifices Christ was signified as given for us in the Sacraments as given to us the Sacrifices onely signes the Sacraments seales also Who is the Author of a Sacrament God alone because he onely can bestow those graces which are sealed in a Sacrament How doth God ordaine a Sacrament By his Word How many parts of Gods Word are there whereby he doth institute and and ordaine a Sacrament Two First a Commandement to doe it Secondly a promise of a blessing upon the right using of it Was not the Rain-bow a Sacrament being a signe ordained by God No for though it were a signe yet it was no signe of salvation by Christ. What is the matter and substance of every Sacrament One and the same Iesus Christ although diversly communicated in divers Sacraments and in some more forcible then in others because of some elements communicating with or taking hold of or reaching to more of our senses What things then are required in a Sacrament Three First the outward signes and Sacramentall actions concerning the same Secondly the inward thing signified thereby viz. Christ Iesus with his saving graces and spirituall actions concerning the same Thirdly a similitude betwixt them both As in Baptisme for example that as water doth wash the body so doth the bloud of Christ wash away the spots of the soule What signes are used in Sacraments Some onely representing as water bread and wine some applying as washing eating drinking and such like What are the things signified First Christ Iesus and his merrits and secondly the applying of the same unto us in particular Wherein doth the signes of the things signified differ 1. In Nature 2. In the manner of receiving 3. In the parties which doe receive them 4. In the necessity of the receiving of them Wherein doe they agree In this that the signe doth so fitly represent the things signified thereby that the minde of a Christian is drawne by the signe to consider of the things signified What is then the Sacramentall union betwixt the signes and the things signified Such as betwixt a sealed will and the things conveighed in the same From whence it is that the names effects and properties of the one are given to the other What is the cause that moved the Lord to grace the outward signes in the Sacraments with the names of the things signified The outward elements have the names of the spirituall things they set forth 1. Because of their fit proportion and agreement in regard of the resemblance and similitude of the elements and the things signified in which respect they are called signes 2. To shew the inseparable conjunction of the things signified with the signe in the worthy receiver in which regard they are called Seales as in the person of Christ his two natures are so inseparably united that often times the properties and effects of the one are attributed to the other What is the ground of this Sacramentall union In generall the institution of Christ whereby fit things are appointed so to be used with a promise annexed In speciall the applying of that word unto certain speciall signes with prayer in particular and unto me the ground is my reverent and worthy receiving What is the use of Sacraments God hath ordained them to the end that by comparing and conferring the outward things with the inward they might help 1. Our understanding in which regard they are as it were images and glasses Gal. 3. 1. 2. Our remembrance in which respect they are Monuments Luk. 22. 19. 1 Cor. 11. 24. 3. And especially the perswasion of our hearts by reason whereof they are seals and pledges Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation which God hath not onely made to us in word but also confirmed the same by writ and lest that we should any wayes doubt as naturally we are inclined he hath set to his seales according to the manner of men that nothing might be lacking which should increase our strength What Doctrine is here to be gathered 1. What root of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeve is in us that the Word and Oath of God is not sufficient to pluckup but that we must have such aides 2. The mercy of God that applieth himself
2. 13. 13. 18. Act. 10. 43. 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. 2. 8 9 10 11. 2 Cor. 3. 6 7 8. What call you the old Testament That which was delivered unto the Fathers to continue untill the fulnesse of time wherein by the comming of Christ it was to bee performed Heb. 1. 1. 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11. What are the properties of this Ministery First the commandements of the Law were more largely and the promises of the Gospel more sparingly and darkly propounded the latter being more generally and obscurely delivered as the manifesting was the further off Secondly the promises of things to come were shadowed with a multitude of types and figures which when the truth should be exhibited were to vanish away Jer. 31. 31 32 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. 1. 8 9 10. 2 Cor. 3. 11. 13. Gal. 4. 3 4. Col. 2. 16 17. What were the chiefest states and periods of this old Ministery The first from Adam to Abraham the second from Abraham to Christ. What were the speciall properties of the last of these two periods First it was more specially restrained unto a certaine Family and Nation Secondly it had with it solemne repetition and declaration of the first covenant of the Law Thirdly besides the ceremonies which were greatly inlarged under Moses it had Sacraments also added unto it Luk. 1. 54 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6 7 8. 37. 1. 6 7 8. 14. 2. 26. 18 19. Joh. 1. 16 17. Exod. 24. 7 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1 2 3. Joh. 7. 22. What were the ordinary Sacraments of this Ministery The Sacrament of admission into the Church was circumcision instituted in the dayes of Abraham the other of continuall preservation and nourishment the Paschall Lambe instituted in time of Moses Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9 10 Rom. 4. 11. Col 2. 11. Deut. 30. 6 7 8. Exod. 12. 3 4. Numb 9. 11 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46. What is the new administration of the Gospel That which is delivered unto us by Christ to continue unto the end of the world Joh. 1. 17. Heb. 1. 2. 2. 3 4. 3. 5 6. 1. Cor. 3. 11. What are the properties thereof First it is propounded indifferently to all people whether they bee Jewes or Gentiles and in that respect is Catholick or universall Secondly it is full of grace and truth bringing joyfull tydings unto mankinde that whatsoever was formerly promised of Christ is now accomplished and so in stead of the ancient types and shadows the things themselves with a large and cleere declaration of all the benefits of the Gospel are exhibited What bee the speciall points of the words of this ministery That Christ our Saviour whom God by his Prophets had promised to send into the world is come in the flesh and hath accomplished the work of our Redemption that hee was conceived of the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified and dyed upon the crosse that body and soule thus separated his body was laid in the grave and remained there under the power of death and his Soule went into the place appointed for the soules of the righteous namely Paradise the place of the blessed that the third day body and soule being joyned together againe hee rose from the dead and after ascended into Heaven where hee sitteth at the right hand of his Father untill such time as from thence hee shall come unto the last Judgement Rom. 1. 1. 2 3. Joh. 1. 14. 25. 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18 19 20 21 22 23. 27. 2. 26. ver ad 50. 12. 40. 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46 47. Matth. 16. 21. 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark 16. 19. Act. 1. 2 3. 10 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3. What are the Sacraments of this Ministery The sacrament of admission into the Church is Baptisme which sealeth unto us our spirituall birth the other the sacrament of our continuall preservation is the Lords Supper which sealeth unto us our continuall nourishment What Sacraments bee there of the Covenant of Grace They bee of two sorts some of the Old Testament before Christs comming others of the New under Christ. What Sacraments were there of the Old Testament Besides divers extraordinarily given 1 Pet. 3. 20 21. 1 Cor. 10. 1 2 3 4. and serving but for a season there were two of ordinary and perpetuall use from their institution untill the comming of Christ to which those other may bee referred first Circumcision for entrance into the covenant of Grace Gen. 17. 10. Deut. 30. 6. secondly the Passeover for continuance and confirmation therein Exod. 12. 3. 1 Cor. 5. 7. To which two the two Sacraments of the new Testament answer How doe the Sacraments of the New Testament differ from those of the Old In respect not of the Author God the substance Christ or the receivers the people of God which are in both the same Rom. 4. 11. 1 Cor. 10. 2 3 4. but of continuance Matth. 28. 19 20. evidence 1 Cor. 11. 26. easie performance and efficacy in all which those of the New Testament have great preheminence 2 Cor. 3. 9. What Sacraments bee there of the New Testament Onely two to wit Baptisme succeeding in the place of Circumcision and the Supper of the Lord answering to the Passeover Rom. 4. 1. Gen. 17. 11 12. 1 Cor. 10. 1 2 3. 12 13. Matth. 26. 26. 28. 19. By the former wee have our admission into the true Church of God by the latter wee are nourished and preserved in the Church after our admission How may it appeare that there bee no more then two Sacraments of the New Testament First when the number of Sacraments were most necessary as under the Law they had but two wherefore wee need require no more 1 Cor. 10. 1 2 3. Secondly having meat drink and cloathes wee ought therewith to bee content 1 Tim. 6. 8. now by the Sacrament of our entrance our spirituall cloathing is sealed unto us Gal. 3. 27. and by that of our growth is sealed our feeding 1 Cor. 10. 16. Thirdly those two seales assure us of all Gods graces as of our regeneration entrance and ingraffing into Christ so of our growth and continuance in him and therefore wee need no more 1 Cor. 12. 13. For there are as many Sacraments as there are things that need to bee betokened to us about our justification Now they bee two our birth in Christ and our nourishment after wee are born as in the bodily life
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
thing is gone for he hath neither the chiefe City nor the Tribune nor the Commandement of the people and therefore he can be no let to the Antichrists comming especially the Pope having gotten such an upper hand over him as to cause him to waite at his gate barefoot and to hold his stirrop What shall be the end of this Antichrist God shall confound him with the breath of his mouth that is with the preaching of his Word which serveth for another argument to prove the Pope to be Antichrist for whereas he had subdued Kingdomes and Empires under his feet he hath been of late mightily suppressed by the Word preached and not by outward force as other Potentates use to be What learne you of this The marvellous power of Gods Word to suppresse whatsoever riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty winde Acts 2. 23. which carrieth all before it and by fire which consumeth all and pierceth all And it declareth a marvellous easie victory against the enemies when it is said that with the breath of his mouth hee shall consume his enemies 2 Cor. 10. 4 5. What else shall be the overthrow of Antichrist The glorious appearance of the Son of God in the latter day What gather you of this That before the last day he shall not be utterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall be taken and cast into the fire before the latter day but some shall retaine a liking of him and his errors and superstitions even till the last day Hitherto of the head of this generall Apostasie what are the members of it They are first described by their end even a number of people that shall perish which accordeth with that name and property of the head the Destroyer or Son of perdition being truely verified in them in regard of the fearefull end he shall bring them to What is the use of this That as no poyson can take away the life of an elect so small occasions carry away such as are appointed to destruction How otherwise are these members of Antichrist described By this that they never loved the truth although they understood and professed it How should a man love the truth For the truthes sake not for vaine glory filthy delight or commodidities How appeareth it that men love the Word of God When they walke accordingly and keep faith in a good Conscience which some losing by their wicked life lost also their Faith that is their Religion 1 Tim. 1. 19. How is it to be understood that God giveth men up to strong delusions Because God is a just Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard even amongst us now some are cast into the sinke of Popery some into the Family of love some become Arians some Anabaptists at which are as it were divers Gaoles and Dungeons whereinto hee throweth those that are cold and carelesse Professors of the Gospell What learne you by this That they that imagine God favourable unto them notwithstanding their sinnes because their life or goods or honours are spared are foully deceived for when the Lord ceaseth to reprove any or to strive with them Rom. 1. 24 26. then doth he give them up into vanity of their own minds to do their wicked wills which is the greatest judgement and very usuall with God to doe What is our duty in such cases To pray unto the Lord to keep us from all errors but if for our triall and further hardning of others it please him to send errors amongst us that it would please him to preserve us in that danger that we taste not of that bait whereby Satan seeketh to catch us What other cause is there of sending these errors That those may be damned which believe not the truth for as God hath appointed them to damnation so betwixt his counsell in rejecting them and the finall effect of it there must be sin to bring the effect justly upon them What reason is annexed for their just damnation Because they rest in unrighteousnesse having their eares itching after errors which they drink in as the earth drinketh up water So that albeit they be powerfully sent of God in his judgement yet are they also greedily desired and affected of them Having spoken at large of the providence of God disposing of man in this world it followeth to speak of his providence concerning mankinde in the world to come How doth God then deale with men after this life He bringeth them all to judgement What is meant here by judgment The pronouncing or executing of the irrevocable sentence of absolution or condemnation How is that done Partly on every man in particular at the hour of his death Heb. 9. 27. but fully and generally upon all men at the second comming of Christ Acts 17. 31. The death of every one severally goeth immediately before the particular judgement the generall resurrection of all goeth before the finall judgement which shall be at the last day Must all men then die Yea all both good and bad Psal. 49. 10. Eccl. 2. 16. save that unto some namely such as shall be found alive at Christs comming a change shall be in stead of death as shall be shewed Death being the punishment of sinne how commeth it to passe that the righteous dye to whom all sinnes are forgiven Death indeed came on all mankinde by reason of sinne Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked for howsoever unto both it be the enemy of nature as the end of naturall life 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of Gods love unto the wicked of his anger Psal. 37. 37 38. Job 18. 13 14. 2. Vnto the godly it is a rest from labour and misery Apoc. 14. 13. the last enemy being now destroyed 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils Luke 12. 20. 3. Vnto the godly it is the utter abolishing of sin and perfection of mortification Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity 4. Vnto the godly it is so far from being a separation from Christ that even the body severed from the soule and rotting in the grave is yet united to Christ and the soule freed from the body is with him in Paradise Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God 5. Vnto the godly it is the beginning of heavenly glory unto the wicked it is the entrance into hellish and endlesse torments Luke 16. 22 23. How are men judged at the houre of death 1. God at that
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity