is his delight It is true they have sin in them but sin hath not dominion over them It is true they are sinners but they are also Saints even in this world Psal 16.2 3. My goodness extends not to thee but to the Saints which are on the earth It is true any temporal judgment may befal them in this world but this is as true that nothing shall befal them but what shall work for their good therefore in a humble and thankful wonderment let them acknowledg the great things the Lord hath done for them as the Church coming out of captivity Psal 126.3 The Lord hath done great things for us whereof we are glad and the Psalmist Psal 126.12 What shall I render unto the Lord for all his benefits towards me MEMBER II. Wholly corrupted with sin Doct. ALl men and women considered in the state of nature are wholly corrupted with sin For so we are to understand the Catechism to wit according unto this exposition Now the assertion is true in two respects 1. In regard of their natures 2. In regard of their lives Their natures are wholly corrupted with Original sin their lives with actual transgression 1 That the natures of the unregenerate are wholly corrupted with Original sin we will let you see what Original sin is and then prove the thing affirmed What Original sin is Original sin is so called first because it was from the beginning I mean as soon as ever the fall of Adam was Secondly Because it is one of the first things which is with the child in the Conception Thirdly Because it is the beginning of all actual sin Now Original sin is sometimes taken Largely sometimes Strictly When it is taken Largely it signifies the fall of Adam the guilt following and withal the corruption of nature When it is taken Strictly it signifies that corruption which taints and defiles the whole man every faculty of soul and member of body More plainly Original sin taken strictly contains 1 A want of all holy disposition in every faculty of soul and member of body 2. In stead and room thereof a corrupt disposition in every faculty of soul and member of body And thus now seeing what Original sin is we come to prove that the natures of the unregenerate are wholly corrupted with it To this purpose 1. Take notice of some general phrases which the Spirit of God useth touching Original sin as the natural man is tainted with it and defiled As sometimes it is called the Old man as Rom. 6.6 Colos 3.9 Sometimes it is called the Flesh Rom. 7.5 18. and so ver 25. Sometimes it is called the members as Colos 3.5 Sometimes it is called the Law of the members Rom. 7.23 Sometimes the Body of sin Rom. 6.6 and 7.24 And what do all these generall phrases imply and import but that the natures of the unregenerate are wholly corrupted with originall sin But in the second place that you may be the more throughly convinced in the point we wil anatomize and take man in peeces and let you see what the spirit of God saith of every severall part and peece to wit how that in every faculty of soul and member of body there is not only want of all holy disposition but likewise a corrupt and depraved disposition Now as concerning the soul we consider these faculties 1. The Mind 2. The Memory 3. The Conscience 4. The Will 5. The Affections 1. For the Mind that it is not only empty of all holy knowledg but depraved with a corrupt disposition Gen. 8.21 The imagination of mans heart that is to say of the natural mans mind is evil from his youth from that very time he begins first to conceive And the Apostle Paul doth not only affirm 1 Cor. 2 14. That the natural man cannot know the things of the Spirit of God But Titus 1.15 he saith the unbeleeving the naturall mind is de filed nay Rom. 8.7 That the carnall the natural mind is enmity against God and exhorting the Ephesians Ephes 4.23 Be renewed in the spirit of your mind intimates that that which is most inward in the naturall mind which is as it were the mind of the mind is corrupted 2. For the memory that it is not only deprived of all holy abilities but depraved with a corrupt disposition Gen 40.23 yet did not the chief Butler remember Joseph but forgate him Deut. 8.11 Beware that thou forget not the Lord thy God which naturally as though Moses should say thou art prone unto The chief Preists and Pharisees said to Pilate Matth. 27.63 Sir we remember that that deceiver meaning Christ said whilst he was yet alive after three daies I will rise again They could remember what our Saviour had said whilst he was yet alive in that kind to their own corrupt ends the naturall memory is a corrupt memory 3. The natural conscience is not only destitute of holy testimonies but is likewise corrupted and defiled Titus 1 15. But even their mind and conscience is defiled the Apostle speaking of unbeleevers and those in the estate of nature 4. The naturall will is not only deprived of all freedome to good but likewise depraved with a corrupt disposition 1 Cor. 2.14 The natural man receiveth not the things that are of the Spirit of God Phil. 2.13 It is God that worketh in you to wit by his Sanctifying grace both to will and to do of his good pleasure nay Jer. 18.12 say the Jews we will walk after our own devices and we will every one do the imagination of his evill heart The naturall will is a corrupt will 5. The affections are not only deprived of all holy motion but exceeding corrupt and disordered Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts as though the affections naturally were corrupt and disordered and so the same Apostle terms them Rom. 7.5 The affections of sin or sinful affections and this the Apostle makes very evident in describing naturall men and women he stiles them haters of God Rom. 1.30 And thus we see by holy writ that every facultie of the unregenerate persons soul is corrupted and depraved with originall sin Now come we briefly to the members of his body and we shall observe them to be corrupted with originall sin First The eye 2 Pet. 2.14 Having eyes full of adultery the naturall eye is a filthy and an unclean eye Secondly The ear 2 Tim. 4.3 Having itching ears the naturall eare is an itching ear Thirdly The tongue Jam. 3.6 The tongue is a sire a world of iniquity The natural tongue is a corrupt tongue 4. The hand Isai 1.15 Your hands are full of bloud The natural hand is a cruel hand 5. The feet The Apostle describing men and women in the estate of nature Rom. 3.15 Their feet are swift to shed bloud saith he The natural feet are swift to mischief Those outward senses and members are not only deprived of all holy inclination
the other What an honourable service this is in comparison of the other and the great difference in the issue and end Rom. 6.23 The wages of sin and so of Satan is death eternal death but the gift of God to wit to his servants is eternal life through Jesus Christ our Lord. Vse 3. For Exhortation 1. To exhort Ministers that they would ply their business seeing all the Unregenerate are the slaves of the Divel O what Minister is there but hath most of his people unregenerate 2. To exhort Masters of Families to bring their children of understanding and likewise Servants to the Publike Means that so they may be vindicated from Satan 3. To exhort all the Unregenerate in the use of all good means to labour the new birth O the great Liberty the Regenerate have in this world besides the heavenly Reward in the world to come But the woful bondage of the Unregenerate and the woful payment that attends them in this world and in the world to come besides their living in the continual breach of that Vow which they made in Baptism they then vowing to serve the Lord and not the Divel MEMBER V. And guilty of eternal Damnation Doct. EVery one in the estate of corrupt nature is not only the slave of Satan but likewise subject to eternal Damnation Now in the handling of this Doctrine I observe the method following 1. To acquaint you in some measure what Damnation is 2. To prove the point by Scripture and Reasons 3. To answer some Objections 4. To make Appplication 1. To acquaint you in some measure what Damnation is I say in some measure because it cannot be expressed to the full nor conceived in its largest extent the wrath of God doth so appear in the same Damnation contains in it these Particulars 1. It is a separation from Gods comfortable presence Matth. 7.23 Depart from me ye that work iniquity Thus our Saviour tells us he will say unto all the Reprobates at the day of Judgment Depart from me And the Apostle Paul speaking of the Reprobate at the day of Judgement 2 Thess 1.9 Who shall be punished with everlasting destruction from the presence of the Lord. Now as touching the wofulness of this separation do but ask the godly man or woman the Lord being at any time absent from them in their apprehensions It is to be observed of Eli and his daughter in Law the perplexity they were in and amazement they were put unto when news was brought that the Ark was taken which was was but a sign of Gods presence 1 Sam. 4.17 and so to the end of the Chapter And what a cross was it to Absolom when he might not see Davids face 2 Sam. 14.32 and David but a man The misery of this separation is not to be conceived And one thing that shall aggravate this part of the Reprobates misery they shall see others enjoy what they have lost Luke 13.28 There shall be weeping and gnashing of teeth saith our Saviour to the Jewes when ye shall see Abraham and Isaac and Jacob in the kingdom of God and you your selves thrust out This is the first Particular of Damnation to wit a separation from Gods comfortable presence The second Particular Damnation compriseth is Society with the Divel and his Angels This is the Sentence which our Saviour will pronounce upon the Reprobate at the day of Judgment Matth. 25.41 Go ye cursed into everlasting fire prepared for the Divel and his Angels In this world the wicked love not to converse with God in his Ordinances to associate themselves with the Saints and people of God and therefore in the world to come they shall have lamentable companions to wit the Divel and his Angels David complains of wicked and contentious neighbours Psal 120.5 c. Wo is me that I sojourn in Mesech that I dwell in the Tents of Kedar my soul hath long dwelt with him that hateth peace But what cause will the wicked have this way in hell O how will our hair start up if we think we see a Divel nay do but speak of a Divel and men and women bless themselves We read of some of the Heathen being Exiles they could not look back on their own Countrys without grief and tears but what will the wicked do in Hell being banished from God and Heaven and restrained to such company as the Divel and his Angels This is the second Particular of Damnation to wit society and fellowship with the Divel and his Angels The third Particular which Damnation compriseth or contains is intollerable and unconceivable torment both of soul and body O how shall the soul be tormented This our Saviour sets forth by a worm Mark 9.44 speaking of the Damned in hell Where their worm dyeth not A worm lying gnawing at the heart we know is great pain and shall the body be free from punishment in hell Nay the punishment that shall be inflicted upon it our Saviour sets forth by fire Mark 9.44 And the fire is not quenched and fire which is the most scalding and vehement Fire and brimstone as it is Rev. 21.8 Now who can abide to touch the fire so much as with his finger The fourth Particular Damnation compriseth is the universality of the torment It shall extend to every faculty of soul and member of body The Understanding shall discern Gods infinite wrath The Memory shall be fresh to call the sin that is past and the aggravations of it a hell shall be in the Conscience And all these implyed in the Worm fore-mentioned And so likewise in hell every member of the body shall be tormented as may be observed of the Rich man in hell mentioned Luke 16.24 And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water to cool my tongue for I am tormented in this flame as though hee should say every member of my body being tormented but especially my tongue The fifth Particular or aggravation of Damnation is Eternity This separation from Gods comfortable presence must be perpetual This Society with the Divel and his Angels must be for ever This intollerable and unconceivable torment of soul and body must be eternal Every faculty of soul and member of body must be tormented and that for evermore It is as if a man were pressing to death and could wish that more weight might be laid upon him but cannot have his desire If those that go to hell were but to continue there as many thousand yeers as there are sands on the sea shoare or Stars in the Firmament there were some hope and comfort but alas when never so many yeers are expired the torments of the Damned are as fresh to begin again as though they had never been Their worm never dieth and their fire never goeth out Mark 9.44 And Matth. 25.46 These saith our Saviour speaking of the Reprobate shall go into everlasting punishment Thus
we see in some measure according to the Scriptures what eternal Damnation is Now we come to prove the Point to wit that every one in the estate of corrupt nature is guilty of is subject to eternal Damnation John 5.24 Verily verily I say unto you saith our Saviour he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation holding forth thus much that all but the true believer must come into condemnation And so Rom. 8.1 There is no condemnation to them that are in Christ Jesus hinting plainly thus much all living and dying out of Christ unregenerate must be damned And likewise 1 Cor. 6.9 Know ye not that the unrighteous those that are in the estate of nature shall not inherit the kingdome of God And if such must not inherit heaven what must they do that go to hell And to the same purpose our Saviour John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him It is as much as if our Saviour should have said All living and dying in the estate of nature the wrath of God shall press them down to the pit of hell they shall be damned And Matth. 13.41 42. The Son of man shall send forth his Angels to wit at the last Judgment and they shall gather out of his kingdome all things that offend and them that do iniquity to wit all the unregenerate and shall cast them into a furnace with fire there shall be weeping and gnashing of teeth And Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and Socerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the second death that is to say whosoever they be that have sin unmortified in them as every one in the estate of nature hath shall be damned that is to say so living and so dying shall be damned Now we come to the Reasons of the Point Reas 1. The unregenerate person is a sinner and that divers wayes Rom. 6.23 Now the wages of sin is death to wit eternal Reason 2. The unregenerate person stands upon his owne bottome is under the curse and so is to satisfie Gods Justice in his own person living and dying in that estate hath no benefit by Christs Satisfaction and Intercession Galatians 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them that is Cursed is every one that keeps not the whole Law either by himself or by another to wit Christ It is true the Regenerate and such as are in Christ fulfil the Law in Christ Christs obedience passive and active being theirs by imputation and so freed from the Curse Rom. 8.1 There is no condemnation to them that are in Christ Jesus but the unregenerate are under the Curse the principal part whereof is eternal death and damnation The Curse doth not only contain all the miseries of this life inward and outward besides the separation both of soul and body by corporal death in the end but likewise eternal death and damnation in the world to come The soul when by corporal death it goes out of the body being pressed downe to hell by the wrath of God and at the day of Judgment when both are conjoyned both to be punished according to the particulars aforesaid Reas 3. The consciences of the unregenerate sometimes even in this world tell them no less then the Point comes unto witness Cain Abitophel and Judas When the Lord at any time even in this life is pleased to awaken and wound the consciences of the unregenerate the very flashes of hell fire doth appear in them Now we come to answer two Objections and so to the Uses Obj. 1. But may some men say If the bodies of the unregenerate shal be raised up at the last day and their souls and bodies again conjoined and both to continue for ever why is not their condition future rather called eternal life then eternal death Ans Because that life which is called theirs then is most miserable death and doth not deserve to be called life Ob. 2. But how can it stand with Gods justice to punish temporal offence with eternal punishment Answ 1. Because sin is an offence against an Infinite God and so doth deserve eternal punishment 2. Did the unregenerate person live eternally in this world he would sin eternally 3. The unregenerate damned in hell do not cease to sin I do not say they commit Murder Adultery and such like sins but continue in unbelief impenitency blasphemy c. Now to the Uses Vse 1. To reprove divers persons 1. Such as in their Conference and Discourse do use this imprecation That if this and that be not true which they affirm they wish they might be damned But do those persons consider what damnation is of which they speak so lightly 2. To reprove such as are offended at Gods Ministers for preaching of damnation Do not many of their people remain and continue unregenerate in the state of nature and doth not eternal damnation belong to such Why then should they not preach in this manner unto them for the awaking and rowzing of them up Must not a Minister deal faithfully with his people See what Balaam a false Prophet saith to a King Num. 24.13 If Balak would give me his house full of Silver and Gold I cannot go beyond the commandment of the Lord to do either good or bad of my own mind but what the Lord saith that will I speak If the Lord say in his Word that those that live and dye in the estate of nature must be damned how can the Minister if he would be found faithful either to his Master or people conceal it Joseph did not only tell the Butler the meaning of his dream but likewise the Baker the meaning of his Gen. 40.19 Yet within three dayes shall Pharaoh lift up thy head from off thee shal hang thee on a tree and the birds shal eat thy flesh from off thee And the Butler afterwards relating this to Pharaoh upon occasion Gen. 41.13 And it came to pass saith he as he interpreted to us so it was me he restored to my Office and him that is to say the chief Baker he hanged And is not this that which the Apostle Paul cals upon Timothy for 2 Tim. 2.15 Study to shew thy self approved unto God a work man that needeth not be ashamed rightly dividing the word of truth Do not we rightly divide the word of truth when we preach salvation to the Regenerate and damnation to the Ungenerate 3. To reprove all such as neglect the means whereby they might be brought out of the estate of nature to which eternal damnation belongs No better means to prepare for this business then a
thundring and powerful Ministry Vse 2. A call to repentance unto all such as are in the estate of nature as ignorant persons Swearers Cursers Profaners of the Sabbath Whoremasters Drunkards Oppressors Usurers Greedy Earth-worms Contemners of the Gospel Despisers of Gods Ministers who all proclaim themselves to be in the estate of nature O that such would consider the woful case they are in To be under the Curse as the unregenerate person is is no little misery To be subject to all outward calamities in this life nay to have many Spiritual plagues upon them as blindness of mind hardness of heart and many times terrors of conscience even the flashes of hell fire in their consciences and when by temporal death the soul goeth out of the body the wrath of God to press it down to the pit of hell and there to be in unspeakable nay unconceivable torment until the day of Judgment and then when the soul and body shall be again conjoined to appear and stand before 1. Such a Judge as cannot be deceived through ignorance 2. Such a Judge as cannot be forestalled by favour 3. Such a Judg as cannot be overswayed with power 4. Such a Judg as cannot be moved with pity for then the time of pity is past to such 5. Such a Judge as cannot be corrupted with gifts Lastly Such a Judg as cannot be overcome with Arguments and so the Sentence to be passed upon them Mat. 25.41 Go ye Cursed into everlasting fire prepared for the Divel and his Angels And then to be for ever separated from Gods comfortable presence to be for ever restrained and enforced to the society of the Divel and his Angels both soul and body to be in unspeakable and unconceivable torment and that for ever every faculty of soul and member of body to be in this torment and that for evermore O consider this ye that forget God lest he tear you in pieces and there be none to deliver Psal 50.22 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men saith the Apostle So we perswade you to see and to be sensible of your condition that in the use of all good means you would labour to get out of your present estate as it is Ephes 5.14 Awake thou that sleepest and stand up from the dead and Christ shall give thee light Take heed of fore-slowing the time If death seize upon thee before thy Repentance and Regeneration ah wo be unto thee that ever thou wast born And know thou hast no lease of thy life remember that secure fool Luke 12.20 Thou fool this night shall thy soul be required of thee This day hear Gods voice and do not harden thy heart for to morrow thou art uncertain of it Thus far touching mans misery by nature We proceed to the third Principle PRINC III. Quest What means is there for thee to escape this damnable estate Answ Jesus Christ the eternal Son of God being made man by his death upon the Crosse and by his Righteousnesse hath perfectly alone by himselfe accomplished all things that are needful for the salvation of mankind MEMB 1. Jesus Christ the eternal Son of God HErein we have the Redeemer of mankind described by three of his Titles 1. Jesus 2. Christ 3. The Son of God this last illustrated by this Epithete eternal The eternal Son of God Of these three Titles in order and first of the Title Jesus This Title is a Title of benefits it signifying an Author of safety our Saviour as we may observe the Angel to interpret speaking to Joseph Matth. 1.21 Thov shalt call his name Jesus for he shall save his people from their sins Obj. But may some men say There was others called by this name besides the Redeemer of mankind Ans It is true but take notice of the difference betwixt him and them 1. They had his name imposed on them by the will of men but he had his name given him by an Angel from God 2. They were but typical Saviours he the Saviour indeed 3. They were but temporal and outward Saviours he a Spiritual Saviour 4. They were but Instrumental Saviours he the Author of all good things Temporal Spiritual and Eternal Obj. But the Father and the Holy Ghost are Saviours also Ans It is true but the difference is in their manner of saving The Father saveth by the Son the Son saveth by paying the Ransome and price of salvation the Holy Ghost saveth by a particular applying of this Ransome Two Questions following to be answered and then we come to Application 1. Whom this Jesus saves 2. From what Quest 1. Whom Ans The Angel tells us whom in the place forecited Matth. 1.21 Thou shalt call his name Jesus for he shall save his people And the Apostle Paul Ephes 5.23 calls him The Saviour of his body to wit of all the Elect. Quest 2. From what Ans The Angel tells us that too in the former place He shall save his people from their sins to wit all their sins the guilt and dominion of them Vse The Application may be to inform us two wayes 1. Touching our miserable lost estate by nature for so much a Saviour implies And the truth of it is we can never rightly and comfortably acknowledg this Saviour until we be sensible this way Many speak of this Saviour as their Saviour but when were they dejected and cast down with a sight and sense of their own misery by nature The Son of man is come saith our Saviour himself Matth. 18.11 to save that which was lost that is to say those that were sensible of their lost estate and condition but divers very ignorant and insensible this way wil yet cal him their Saviour 2. To inform us touching the great mercy of God to mankind Satan and his Angels fell but have no Saviour man falls and the Lord deviseth and affordeth a Saviour Now to this Saviour seeing and feeling our misery let us fly saying and praying with the Disciples Matth. 8.25 Lord save us we perish and with David Psal 35.3 Say unto our souls Thou art our salvation Considering that comfortable Text he himself preach'd upon the truth of which he came into the world to make good Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised And in ver 21. He began to say unto them This day is this Scripture fulfilled in your ears Now we come to the second Title Christ which is a Title of Office and signifies Annointed There were three sorts of persons annointed in the time of the Old Testament Prophets Priests and Kings who were all types of this Annointed of this Prophet Priest and King That we may the better understand this Title we intend to answer the Questions
may lose his inward peace and comfort for a time but this righteousness of his is in a sure hand and cannot be lost And thus the true Believer is in better case then Adam in his innocency he might and did lose his Righteousnesse but the Believer cannot lose his it being not in his own keeping but in the keeping of the Lord Jesus Vse 3. To exhort and that divers wayes 1. That in the case of Justification we would altogether deny our selves go out of our selves Alas look we upon our natures and upon our lives and how impure are both and therefore David Psalm 143.2 humbly prayes Enter not into judgment with thy servant for in thy sight shall no man living be justified If we be justified at all it must be by the righteousness of another by a righteousness without us the righteousness of Christ imputed unto us as the Apostle tells us 2 Corinth 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Secondly To exhort every man and woman that they would labour for a distinct knowledge of CHRIST seeing the Righteousnesse whereby we must be justified is onely in him as to know what hee suffered for us so likewise to know what hee was and did for us Thirdly To exhort every one of us that upon a sight and sense of our own defilement and impurity we would hunger and thirst after the Sanctifie of Christs humane nature and life I mean the merit of his Active obedience as our cover and righteousnesse in the sight of God These are they our Saviour pronounceth blessed Mat. 5.6 Blessed are they which do hunger and thirst after righteousnesse And take notice of the Apostle his earnest desire Phil. 39. And found in him speaking of Christ not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Let our faith be frequently employed as in putting our sins upon him so likewise in putting his righteousnesse upon our selves 4. To exhort every man and woman that profess themselves to be justified by the righteousnesse of Christ that they would manifest as much by a holy life Justification and Sanctification being alwaies inseparable 1 Cor. 6.11 Rom. 8.1.9 Gal. 5.24 MEMBER V. Hath perfectly ANd this also take in the forme of a Doctrine Doct. The Lord Jesus is a perfect Saviour See Heb. 7.25 He is able speaking of Christ to save them to the utermost that come unto God by him But this Member and Doctrine we shall not much insist upon and yet to demonstrate it in a word or two First He saves not only some of the Elect but all the Elect Secondly He saves not only their bodies but likewise their souls Thirdly He not only saves them from some of their sins but from all their sins be they never so many or so hainous Fourthly He saves them not only from some of the evill consequents of sin but from all the evill consequents of sin as the wrath of God the curse of the Law the venome of all outward crosses the tyranny of Satan the sting of death the power of the grave and the torments of hell Fifthly He not only saves the Elect privatively but positively he hath not only merited for them remission of sins and freedome from punishment but likewise perfect righteousnesse and eternal life as lately we have heard The Ground or reason is this Reas Not only his holinesse and puritie as he was man but likewise the excellencie of his person he being God as wel as man We come to the Uses Vse 1. To confute the Doctrine of the Papists which to Christs perfect satisfaction add humane satisfactions as we must satisfie Gods justice by our temporal punishment and we must partly merit salvation our selves or the merits of other men must be made over unto us that we may be saved but we are to know a fifth wheel helpeth nothing nay troubleth not a little and so it fareth with all additions of righteousnesse joyned with Christs in matter of Justification That which is absolutely perfect is marred by adding any thing unto it Vse 2 For comfort and consolation to every wounded and penitent soul Suppose thy sins have been many and grievous the Lord Jesus is a perfect Saviour his bloud is a sufficient medicine for the curing of thy wounded conscience his righteousnesse is a perfect cover to hide thee from Gods wrath and therefore although thou seest nothing in thy self but to damn thee why yet see sufficient in the Lord Jesus to save thee rest thy soul upon this perfect Saviour and his merits nay labour with the Virgin Mary to rejoyce in him Luke 1.47 My spirit hath rejoyced in God my Saviour And thus much touching the fifth Member of the third Principle MEMBER VI. Alone by himself WHich we commend unto you in the Doctrine following Doct. The Lord Jesus is the alone Saviour So the Prophet Isaiah foretels in his person Isay 63.3 I have troden the wine-presse alone and Heb. 1.3 Who being the brightnesse of his glory and the expresse Image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majestie on high Most expresse is that in Acts 4.12 Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved And hence it is that old Simeon calls Christ Salvation it self Luke 2.30 Mine eyes have seen thy Salvation Reas 1. There is none so able he being not only Man but God Reas 2. There is none so fit he being not only God but Man Yet when we affirme the Lord Jesus Christ to be the alone Saviour we do not exclude the Father and the Holy Ghost but the creature any other creature Vse 1 To inform us touching the folly and madnesse of the Papists who trust to other Saviours All the Angels in heaven and all whom at any time their Popes have canonized for Saints which are many thousands are made Saviours by them but especially the Virgin Mary whom they call the Queen of heaven and the mother of mercie these by their intercession must merit for them Thus they joyne other saviours to this alone Saviour and so make him but half a Saviour Jer. 2.12 13. Vse 2 Is the Lord Jesus the alone Saviour this cals upon us that we would labour more and more to be accquainted with him his natures his offices his merits his benefits and upon a sight and sense of our own great misery to trust unto him and rely on him only for Justification and Salvation Thus in rejecting all but Christ this way we shall honour Christ and further this is the only way of our own happinesse And so much touching the sixth Member of the third Principle Now we come to
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
and theirs 4 By rejoicing to see the livery of Christ put upon their child their child so honoured 5. By educating their children accordingly Ephes 6.4 2 To exhort all Baptized persons First Such as are unregenerate and in the estate of nature manifesting no lesse by their way and course First That they would consider what they are doing even acting the parts of treacherous and foresworne persons proceed just contrary to their Vow and Oath in Baptism Secondly To consider what a deal of ingratitude they manifest to God thus abusing his Livery he that prevented them with this Sign and Seal of the new Covenant before they had any ability to conceive of it that was found of them before they sought him that put a pledge into their bosomes concerning his gracious meaning towards them did they not shew themselves careless of it nay he that by his Sacrament so provoked them to embrace the Covenant 3 To exhort them that they would never rest until such time as they have a feeling of that renewing power signified in Baptism to wit the power of Christs death mortifying sin in them and the vertue of his Resurrection raising them up to newness of life To this purpoâ—e let them be earnest with the Lord in prayeâ— as well as they can follow hard after the pâ—werful preaching of the Word that so they may attain to Regeneration whereof Baptism is the Seal It is true if they take this course they shall be called Puritans and Precisians But let them remember their solemn Vow and Oath in Baptism and not regard the malice of Satan and the reproaches of men 2 To exhort such as have true grace are regenerate often to meditate upon their Baptism for the helping of their faith Is any temptation violent any corruption strong any grace weak nay hath Satan and corruption given the foile prevailed in particulars Why then call to mind thy Baptism Gods Covenant with thee signified and sealed in it this is an excellent way to get up thy faith and so to get thee up being fallen and to keep thee up being in the fight and combat For we are to know that the signification force use and fruit of this Ordinance doth not continue only for a moment of time but for the whole course of a mans life Thus much for Baptism Now we come to the Sacrament of the Supper and commend the Doctrine of it unto you in the point following Doctr. As the Sacrament of Baptism is a good outward means to encrease faith why so especially the Sacrament of the Supper But having spoken of Baptism take the Doctrine more briefly The Sacrament of the Lords Supper is an excellent outward means to encrease faith Do but see 1 Cor. 10.16 As though the Apostle should say The participating of the Supper is it not an excellent Signe Pledge and Meanes of our growth in Christ to encrease our faith And 1 Corinth 11.26 Yee do shew the Lords death to wit as to others so to your owne faith for the encrease and confirmation of it Reason 1. The Sacrament unto which this succeeds to wit the Passeover was an excellent meanes this way that is to say for the encrease and confirmation of faith Reason 2. In the Sacrament of the Supper there is such a lively picture and representation of Christ and his benefits Galat. 3.1 Crucified among you As by the preaching of the word so by the administration of the Sacraments especially by the administration of this Sacrament Reas 3. This was one principall end why Christ instituted and ordained this Sacrament to wit that his peoples faith unto the worlds end in the conscionable celebration of it might be encreased and confirmed Now for the opening of this Doctrine we intend to answer divers questions 1. What this Sacrament is 2. The difference betwixt it and Baptism 3. The parts of it 4. What is to be done of us that in the use of this ordinance our faith may be encreased Quest First What the Lords Supper is Answ It is the second or latter Sacrament of the Gospel wherein by bread and wine duely administred and received the true beleever is fed and nourished unto eternall life A little to open this description It is the second or latter Sacrament of the Gospel because in order baptism is to precede and go before it wherein by bread and wine elements first not very hard to be come by Secondly Very apt unto the purpose appointed to wit to signifie and seal spiritual food nay very apt wine being appointed and afforded as well as bread to signifie and seal a compleat feast to the soul full and perfect nourishment by the Lord Jesus the thing signified Duely administred and received that is when the persons administring and receiving are rightly qualified and the same rites and actions punctually observed which the word of God prescribes and enjoynes the true beleever he being the party only that is capable of this feast and unto whom it belongs is fed and nourished unto eternal life The bread and wine not only representing the body and blood of Christ but exhibiting and conveying them to the soul of the beleever for his spirituall nourishment Quest 2. How the Lords Supper differs from baptism Answ First We will shew briefly wherein they agree Secondly wherin they differ They agree in these things First they both represent whole Christ to the soul Secondly they both seal up whole Christ to the soul we mean by whole Christ as Christ for justification so for sanctification 1 Now these Sacraments differ divers waies First in order baptism goes before and the supper follows as being goes before growing Secondly In frequency Baptism is but once to be received the Supper often We are but once born but after we are borne we have need of frequent nourishment Thirdly they differ in the elements and external rites Fourthly in their particular ends Baptism being properly the seal of regeneration but the Supper properly the seal of growth and confirmation The former the seal of Christian being the latter the seal of Christian well being Quest 3. What are the parts of this Sacrament Answ They are either outward or inward The outward as the signe and the word By the signe we mean the elements of bread and wine and the sacramentall action on the Ministers part and on the receivers part The The other outward thing is the word the word added to the element or elements makes a Sacrament Now by the word here we are to understand First the word of institution or command do this Secondly the word of promise this is my body which is given for you this is my blood which is she d for you The inward thing or thing signified is the body aad bloud of Christ given and shed for our sins and our spiritual eating and drinking of them for our nourishment unto eternal life Quest 4 What is to be done of us that in the use of this
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
Philip. 1.21 23. And thus now we have done with the Common-place implyed in the sixth Principle to wit Death NOw we come to the second Head or Common place to wit the general Resurrection and receive it in this Doctrine Doct. It is a most certain truth that there shall be a general Resurrection That all the dead shall rise again with their own bodies at the last day The Scriptures are very clear and evident in this point See Job 19.25 26 27. Isaiah 26.19 John 5.28 29. Acts 24.15 The Grounds and Reasons of the Doctrine And first we will lay you down Reasons why the bodies of the godly must be raised again at the last day and then why the bodies of the wicked must be then raised Reasons why the bodies of the godly must be raised again at the last day Reas 1. Because the Lord is their God is in Covenant with the godly in Covenant with the whole man not onely soul but body This is our Saviours Argument to the Sadduces who denied the Resurrection Mat. 22.31 32. As touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Our Saviours meaning is this The God of Heaven speaking to Moses Exod. 3.9 of Abraham Isaac and Jacob who being in Covenant with God but all dead long before the Lord then spake unto Moses yet speaks of them as alive thereby intimating the Resurrection of their bodies that their dead bodies should be raised again at the last day and if their bodies why then the dead bodies of all that are in Covenant with God Reas 2 Christ himself hath undertaken this to wit to raise up the dead bodies of all his at the last day John 6.39 And is not this an easie thing with him he being not only man but God See Mat. 22.29 Phil. 3.20 21. Reas 3. Christ is risen therefore the dead bodies of all the godly shall rise again at the last day This is a true and sure consequence for 1. Christ rose again that he might raise them 2. Christ is their Head and they his Members seeing then Christ their Head is risen they also his Members doubtless shall rise for the glory of the head requires this that he have his members sutable and in like condition with himself 3. The same Spirit is in them which is in Christ raised he joyneth and uniteth them with Christ and worketh the same in them which he doth in Christ But he hath raised Christ therefore he will raise them Reas 4. To this end the bodies of the Elect were made that in them as Temples the Holy Ghost might dwell for ever therefore their bodies shall rise again at the last day and live for ever Reas 5. This great truth denied that the bodies of the godly shall be raised again at the last day overturns all Religion 1 Cor. 15.12 unto the nineteenth Thus you see the Reasons why the bodies of the godly must be raised again at the last day Now we come to lay you down the Reasons why the bodies of the wicked must be raised Reas 1. Because the Scripture delivers this in plain and express termes 3 Cor. 5.10 John 5.28 29. Acts 24.15 Reas 2. The threatnings and comminations that lie against the wicked Matth. 10.28 Mark 9.43 and so to verse 49. besides divers other places Reas 3. The Justice of God requires this The wicked do not onely sin in soul but in body therefore their bodies must be raised again at the last day that so they may be punished in both Thus you see that not only the dead bodies of the godly shall be raised again at the last day but also the dead bodies of the wicked Yet observe with a double difference 1. In regard of the efficient 2. In regard of the final cause The bodies of the godly shall rise by the power of Christ their Head the bodies of the wicked by the power of Christ their Judge The bodies of the godly shall rise to eternal glory the bodies of the wicked to eternal condemnation For the further opening of this Doctrine we intend 1. To answer some objections 2. In brief to lay before you the manner or method of the general Resurrection 3. And lastly the Uses First to answer some objections Object 1. From Eccles 3.19.20 Answ 1. Solomon doth not speak here in his own person but in the person of an Epicure or Atheist 2. Suppose Solomon do here deliver his own judgement he speaks nothing here of the estate after death but onely delivers thus much That as beasts dye so men dye the one as wel as the other Object 2. From 1 Cor. 15.50 Answ By flesh and blood here we are not to understand the body simply but as it is cloathed with sin and corruption and so indeed it shall not inherit the Kingdom of God but as it is immortal and glorious it shall Object 3. From 1 Cor. 15.44 So then it may seem our bodies at the last day shall rise Spiritual bodies and not consisting of flesh and blood Answ The Apostle doth explain himself verse 53. There shall not be a change in substance but in quality The bodies of the godly shall then be immortal incorruptible not needing means of corporal nourishment nor subject to infirmities but nimble strong and impassible void of all deformity and uncomliness of perfect stature glorious c. The bodies of the wicked then shall be immortal also and incorruptible but passible to endure the punishment inflicted upon them Object 4. That bodies resolved to dust and ashes should rise again is not this impossible Answ Luke 18.27 Gen. 18.14 Luke 1.37 The Almighty God that made all things of nothing is not he able to restore the body although turned to dust burnt to ashes or devoured by wild beasts The manner of the Resurrection The next thing we promised is to lay forth in brief the manner or method of the genâ—ral Resurrection 1. In the first place when the last day of the world is come Christ on a sudden in the same visible form he went to heaven will come in the Clouds with his Angels and the souls of his Saints departed Acts 1.11 Judges 14.15 2. The Trumpet of God shall then sound the voyce of the Arch-angel shall then be heard Christ shall command and call upon the dead to rise and come to judgement 1 Thess 4.16 John 5. 28 29. 3. Immediately presently upon this the souls of all the godly deceased shall enâ—er into their bodies and then their bodies rise to life eternal and so the souls of all the wicked deceased shall return into their bodies and then their bodies rise to eternal condemnation John 5.28 29. 4. Such as shall then be alive shall have a change on a sudden in stead of death and Resurrection 1 Cor.
reclaim wanderers and to establish waverers in the truth then by recalling them unto the serious consideration of the first grounds of Religion for by this means people would find sure footing for their faith and also grow able to defend fundamentals against gain-sayers when others are like Vessels without Ballast which float hither and thither according to the different motion of every wind and wave which doth assault them Many godly persons who reaped soul-fruit from this seed when first sown by these Sermons when first preached bave importuned the Printing of them according to the Authors own intention for their own further benefit and for the edification of many others The Sermons do breath the holiness and plainness of the Preachers spirit who was very laborious and prosperous in the work of his Ministry And although they be not so Notional and Rhetorical as many may desire yet they are substantially profitable and fitted to the capacity of such who most need them The Candle yeeldeth not the more light because it is painted neither doth the Sword any better service because gilded or put into a velvet Scabbard As curious sights do not fill empty bellies so neither doth gawdy language feed hungry souls Reverend Master Greenham was bold to call the Ministry Glassy Bright and Brittle foreseeing that vanity growing up in the Church in his dayes wherein ingenuity and affectation of words was preferred before solidity of savory matter Although it is by all men acknowledged that apt and pregnant expresssions have their profit and that the eloquence of Apollo's is not to be disregarded yet Phrases are onely the husks and shels but Truths are the Kernels wherein the soul findeth sweetness and strength Not the fair leaves but the fruits upon Trees are the food and the Prophet Jeremiah telleth us that Pastors according to Gods heart shall feed with knowledge and understanding Jer. 3.15 And because the Lord hath in his Family the Church both babes and well grown Children therefore in great wisdom he is pleased to provide both milk and stronger meats Heb. 5.12 13 14. Some means of spiritual nourishment wholesomly though not curiously cooked God hath here vouchsafed unto them whose hearts are disposed to be exercised in the Principles of the Doctrine of Christ Good Reader In the consciencious use hereof I heartily commend thee to the guidance and blessing of the Almighty that thou mayest be better rooted and further edified in the truths of the holy Scriptures through Jesus Christ in whom I am Aug. 29th 1653. Thy Friend and Servant SIMEON ASHâ— The Foundation of Christian Religion gathered into Six Principles EXPLAINED The first PRINCIPLE Quest What dost thou believe concerning God Answ There is one God Creator and Governor of all things distinguished into the Father the Son and the Holy Ghost THat there is a God There be three Books wherein we may read this great Truth 1. The Book of the Scriptures 2. The Book of the Creatures 3. The Book of Nature First the Book of the Scriptures as oft as God is mentioned in holy Writ so oft upon the matter it is affirmed that there is a God Now this is a great demonstration the Scriptures affirming a thing to be so But come we to the second Book the Book of the Creatures see what the Apostle saith of it Rom. 1.20 For the invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse The meaning of the Apostle is That there is a God as is plain by the very Book of the Creatures and not a few Arguments in this kind may be deduced hence Argum. 1. As first From the Original of the Creatures or world They either had a beginning or not a beginning If we say Not a beginning then we make the world God all the Creatures from the least to the greatest God For to have their being from themselves without beginning is nothing else but to be God what hath a being of it self without beginning is God But to affirm the world to be God or the several Creatures therein to be God were not this absurd and brutish If we say They had a beginning the world and Creatures as is very evident who then was their beginner and Maker but God Why then there is a God Arg. 2. The Creatures being many are all referred to their several and peculiar ends and so they all work and are imployed Now hence it is plain and evident that there is one above them all who did aim at these ends in them that did create them to these ends and who is this but God why then there is a God Arg. 3. The comely order and beauty which may be observed in the worlds great variety evidence There is a God Arg. 4. Man himself confidered from the rest of the Creatures who may be termed the Epitome of the world or Microcosmos the little world Mans body reviewed is it not a wonderous and curious piece of work as Psal 139.14 15. But his soul especially that immaterial immortal invisible substance with the faculties of it and the great acts of those faculties Do not all these conclude a wise and infinite Creator and so a God The third Book wherein this great truth may be read is the Book of Nature Of this the Apostle speaketh Rom. 1.19 Because that which may be known of God is manifest in them that is to say Is writ in the hearts of the old Gentiles and so in the hearts of all men not all that may be known of God but so much that there is a God because God hath shewed it unto them that is hath writ it in their hearts by a general work of his Spirit and so that place may be understood Joh. 1.9 That was the true light which lighteth every man that cometh into the world to wit with the light of nature in a great measure or in a less and this we call the Book of Nature Among those common notions imprinted in mans heart since Adams fall this is a principal one That there is a God Such sparks and notions as this are usually called the Light the Law or Book of Nature not that mans nature is the Author of them but God as before we have heard Yet so called First Because they are imprinted in mans nature Secondly Because they are as common as mans nature and hence it is that all Nations do acknowledge a God Suppose the most of them pitch upon a false god or seek the true God in a false way why yet this general acknowledgment from the light of nature is a mighty Argument that there is a God And although haply some particular persons have been found to deny this Principle yet those persons committing hainous and horrible Crimes but kept secret from man their consciences afterwards have accused and terrified them now their hainous Crimes being
glass darkly but in the world to come we shal see him face to face this the Apostle John interprets 1 Joh. 3.2 We shall see God as he is that is know him perfectly as befits such Creatures and as such Creatures can comprehend Yet we are to know the Lord hath so far revealed himself in the Scriptures to the Elect as may suffice to their salvation and hath acquainted them Deut. 29.29 that what is revealed belongs to them nay hath commanded them John 5.39 To search the Scriptures and as for other ends so especially for this that they may know in some saving way what God is Now because the Catechism in the Exposition of it affords us a brief Description of God and because in the examination of it we find it to be borrowed and grounded upon the Scriptures we think it not amiss to open that Description unto you that so you may the better conceive of God as his Word reveals him And this is the Description God is a Spirit or spiritual Substance most Wise most Holy Eternal Infinite The Catechism describes God afterwards in a more large way setting him forth in his works of Creation and Preservation and so in the several subsistances or manners of being in the one Divine Essence But first for this Description God is a Spirit or Spiritual Substance First God is a Substance or Essence that is to say such a Substance or Essence as first hath his being from none but from himself 2. As is preserved and sustained of none but subsisteth by himself 3. As is the cause of all other Substances and Essences and upon this ground he is called Jehovah which is the proper and essential name of God As if one would say Being of himself and causing all other things to be that have being 2. A Spirit or a Spiritual Substance That God is a Spirit see Joh. 4 24. And why said to be a Spirit or a spiritual substance First Negatively because he is not Corporeal 2. By way of Similitude because there are divers perfections in Spiritual Substances which shadow forth the Divine nature Our souls and the Angels are Spirits too but observe the difference betwixt such Spirits and God our souls and the Angels are Spirits created and finite but God is a Spirit uncreated and incomprehensible 3. Most Wise Now well may the Catechism describe God to be most wise First Because he is essentially wise and Wisdome it self in comparison of him the wisest creature hath no wisdom at all and so we must understand that place and the like To the only wise God Jude 25. 2. Because his Wisdom or Understanding is an absolute simple and perfect understanding without composition By one act of understanding he distinctly and perfectly knoweth all things All things are naked and open unto the eyes of him with whom we have to do Hebr. 4.13 3 Because his Wisdom it Immutable He knoweth not one thing otherwise then another neither one thing more then another neither that heretofore which he knows not now nor that now which he knew not heretofore Known unto God are all his works from the beginning of the world Acts 15.18 4 Because the Wisdom of God is eternal had no beginning neither hath any ending 5. Because the Wisdom of God is infinite He truly knowes every thing and the reason of every thing Zophar the Naamathite one of the friends of Job speaking of Gods wisdom saith It is as high as the height of heavex deeper then hell longer then the earth broader then the sea Job 11.8 9. And so the Apostle Rom. 11.33 O the depth of the wisdom and knowledg of God! 4 Most Holy See how the Angels cry on eto another Isai 6.3 Holy holy holy is the Lord of Hosts and the same Prophet stiles God by way of excellency The Holy One in chap. 40. ver 25. He is holy in all his wayes to wit of Mercy Justice Truth c. And not holy as the Creature the Creature it self is one thing and the holiness of the Creature is another thing But God is holy by nature Holiness is of the very nature of God himself 5. Eternal That is neither had beginning nor shall have ending Psal 9.2 Even from everlasting to everlasting thou art God 1 Tim. 1.17 Now unto the King eternal c. God is not eternal as the Angels and souls of men and women for although they shall have no ending why yet they had a beginning and therefore they may more properly be termed everlasting or sempiternal then eternal Eternity looks both backward and forward Everlastingness or Sempiternity looks only forward unto that which is to come 6. And lastly Infinite That is such a one as whose Essence fills heaven and earth he being every where present totally and wholly Isaiah 66.1 Thus saith the Lord the heaven is my Throne the earth is my foot stool And Jer. 23.24 Do not I fill heaven and earth saith the Lord. Nay hear what Solomon saith 1 King 8.27 Behold the Heavens and the heaven of heavens cannot contain thee He is in all places at once and not only by his vertue and power but by his whole infinite Essence Not that he is mixed with the Creatures for that is contrary to his most perfect single nature nor that he is polluted with the filth and contagion of any Creature for that is contrary to his most perfect holy nature but in such a sort he is present as is Heavenly Spiritual and Incomprehensible Thus he is in all places yet circumscribed to none Object But if the Lord be essentially and wholly in every place why is he said to remove from one place to another as Gen. 11.7 Go too let us go down and there confound their language Answ These and such like phrases are spoken after the manner of men to our capacities Not that there is truly and properly any change of place in God And thus far touching this brief description of God The Catechism goes on further describing God by his works and several subsistences MEMBER III. This one God is Creator of all things Doct. THis one God or the one true God is Creator of all things For the better understanding of this Doctrine we are to resolve divers Questions As first more plainly Who created 2. What was created 3. Whereof 4. How 5. When 6. To what end Lastly the Uses Quest 1. The first Question Who Created An. God Gen. 1.1 In the beginning God created the heavens and the earth to wit God the Father God the Son and God the holy Ghost for so Solomon speaking of the Creator doth speak in the plural number Eccles 12.1 Remember thy Creator in the dayes of thy youth The Father by the Son and by the Holy Ghost the Son from the Father and by the Holy Ghost the Holy Ghost from the Father and the Son All the three Persons jointly Created only they are distinguished in their manner of Creating as before And that
day and so the woman Gen. 1.27.31 2. If you ask of what was man made Ans His body was of the dust of the earth the womans body of one of the mans ribs Gen. 2.7 and 2.22 both their souls of nothing inspired of God Gen. 2.7 In man we have an Epitome or compendium of all Creatures he being partly visible and partly invisible Visible in regard of his body Invisible in regard of his soul And touching the excellency of man as he was created this is implyed in that the Trinity hold a consultation about him Gen. 1.26 And God said Let us make man c. Now mans excellency as he was created did especially consist in three things 1. In that he was made according to Gods image Gen. 1.27 So God created man in his own Image in the Image of God created he him Now by the Image of God according unto which Adam was created we are to understand 1. His Immaterial Invisible and Immortal soul for so every man is the Image of God in regard of the substance of his soul Gen. 9.6 Whoso sheddeth mans bloud by man shall his blood be shed for in the Image of God made he man By the Image of God in this place we only understand the substance of the soul 2. Adam was created according to Gods Image in regard of Holiness and Righteousness he is said to be created according to Gods Image because he was created a holy and righteous Creature Ephes 4.24 And that ye put on that new man which after God is created in righteousness and true holiness The second thing wherein mans excellency did consist as he was created was in this That he had sweet communion and fellowship with God This may be gathered from Gen. 2.19 And out of the ground the Lord God formed every beast of the field and every foul of the aire and brought them unto Adam to see what he would call them The third thing wherein mans excellency did consist as he was created was he was made Lord of all visible Creatures Gen. 1.26 And God said Let us make man in our own image after our likeness and let them have dominion over the fish of the sea and over the foul of the aire and over the cattel and over all the earth and over every creeping thing that creepeth upon the earth And so ver 28. God said to Adam and Eve Have dominion over the fish of the sea and over the foul of the aire and over every living thing that moveth upon the earth And thus far touching the work of Creation We come in the next place to the work of Preservation MEMBER IV. Preserver and Governor of all things Doct. THe one true God the Lord is the Preserver and Governor of all things For so we must understand the Catechism when it saith the Lord is Governor of all things the former to be implied to wit that he is the Preserver as wel as the Governor of all things And so we come from the work of Creation unto the work of Gods Providence which consists of these two parts Preservation and Gubernation or governing And what is Preservation but Creation continued or the upholding of all creatures in their kinds beings motions and operations And what is Gubernation but the moving ordering and directing of all the Creatures and their actions to their decreed ends Now that the Lord is the Preserver and Governor of all things the Scripture is very copious this way but we wil only produce three or four places Eph. 1.11 the Apostle describes the Lord to be such a one as worketh all things according to the counsel of his own wil and the Psalmist Ps 36.6 O Lord thou preservest man and beast Act. 17.28 In him we live move and have our being And do but see Nehem. 9.6 Thou preservest them all to wit all the Creatures and the Host of Heaven worshipeth thee that is to say is governed by thee is at thy command and appointment And further to argue the point in hand That the Lord doth preserve and uphold all the Creatures in their kinds beings motions and operations is evident and plain Arg. 1 Otherwise they would not continue but would return to their first nothing to that nothing of which they were at first made The Lord is called Jehovah not only because he gave being to every thing but likewise because he maintained it in every thing And that the Lord is Governor of all things to wit moveth directeth and disposeth of all the Creatures and their actions to their decreed ends this we demonstrate two wayes 1. By instancing particular Creatures 2. Particular Actions Arg. 2 As first The good Angels 1 Chr. 21.15 And God sent an Angel unto Jerusalem to destroy it and as he was destroying he said to the Angel that destroyed It is enough stay now thy hand And so Luke 1.26 And in the sixth month the Angel Gabriel was sent from God unto a City of Galilee named Nazareth 2. The evil angels The Divels are governed by God and act his command 1 King 22.22 The Lord saith unto the lying spirit go forth and in ver 23. Michajah saith to Ahab Behold the Lord hath put a lying spirit in the mouth of all these thy Prophets And so in Mark 9.26 And the spirit cryed and rent him sore and came out of him but in the verse next foregoing God-man layes a command upon this wicked spirit Thou dumb and deaf spirit I charge thee come out of him and enter no more into him 3. Men and Women the Lord governeth and disposeth of them as he pleaseth Prov. 21.1 The Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will And so Prov. 29.26 Many seek the Rulers favor but every mans judgment cometh from the Lord. And if those superior creatures Job 12.17 to 22. be at Gods command and governed by him why then sure all the inferior creatures also Obj. But may some men say If the Lord so command and govern the reasonable Creatures is not the freedom of their wils by this altogether taken away An. No because the Lord doth not compel the reasonable Creatures to do this or that but only bends and inclines them The necessity of Gods will doth not overthrow the freedom of their wills This or that action if it be referred to Gods will may be said to be necessary if to their wills it may be said to be voluntary Arg. 3. The second way whereby we demonstrate that the Lord is the governor of all things is by instancing particular actions If the providence of God doth extend 1. Even to the least actions to actions of the smallest nature 2. To actions that are the most casual 3. To actions that are the most sinful why then the Lord is governor of all things But that the providence of God doth extend to actions of all these kinds the Scriptures do plainly demonstrate 1. That
grievousnesse of this slavery and Lastly to the Uses Object 1. But may some men say the debaucht and prophane person the common swearer drunkard gamester those by their very way and course do seem to be the slaves of the divel but your civill honest men and women such as live neighbourly are outwardly well governed but yet are not religious care not much for hearing of Sermons do not labor after holy knowledg have not a good word for those that are forward in profession do you hold those likewise to be the slaves of the Divel An. Yes It is true they are not in that measure the slaves of the divel as the former but being in the estate of nature sin is altogether unmortified in them where sin is altogether unmortified there Satan reigns This is a truth the more liberty any man takes to sin the more he is the slave of the divel But yet this is a truth likewise that Satan hath the meer Civillist sure enough because although sin may sleep in him why yet it is not mortified in him The Scribes and pharisees who were civil men our Saviour Mat. 23.15 stiles them no better then the children of hell he might have as well called them the slaves of the Divell And so Simon Magnus the sin of covetousnesse being unmortified in him the Apostle Peter tels him Acts 8.23 That he was in the gall of bitternesse and in the bond of iniquity and why in the bond of iniquity because he was bound to the sin of coveâ—ousnesse as by a chain and so to the Divell this sin being unmortified in him he was the slave of the Divell Object 2. But may some man say divers that in likelihood are in the estate of nature are many times frolick and merry and who so jovial as they Answ It is true and yet sometimes these persons have horrible pangs and gripes of conscience and the reason they are so merry and joviall is because they are not sensible of this bondage neither how deeply they are drowned in this slavery A man on dry ground being alive feels a small waight that is laid on him but being dead in the bottome of the water is not sensible although never so great waight be laid upon him So it is with a meer naturall man spiritually dead Object 3. But the regenerate themselves whil'st they are in this world have sin in them and where sin is Satan is are not they likewise the slaves of the Divel Answ Not although the regenerate have sin remaining in them why yet it doth not raign in them and where sin raigns not Satan raigns not There is a great difference between one being in a house and ruling in a house between one usurping as a tyrant and ruling as a king willingly submitted unto The Apostle Peter speaking of the regenerate 1 Pet. 2.9 But ye are a chosen generation a royall Priesthood an holy nation a peculiar people They are no longer the slaves of Satan but the servants of God nay the children of God by adoption These Objections being answered we come in some measure to point at the greatnesse and grievousness of this slavery the miserablenesse of it You have heard of the bondage of Christians under the Turks and Infidels of the slavery of the Gibeointes who were censured by Joshuah to be hewers of wood and drawers of water Josh 9.23 But especially of the great slavery of the Israelites under Pharaoh in Egypt but this bondage of the unregenerate under Satan is a great deal worse For first that bondage was of the body only but this is the bondage of the whole man body and soul Secondly In that bondage men were served but in this the Divel who is the basest Lord and who commands the basest things Thirdly In that bondage the greatest harm was temporal but in this eternal even damnation in hell for ever Fourthly In that bondage they had a sense of their thraldome and desired liberty but in this men do not perceive themselves to be bound but think themselves to be free and despise liberty Lastly in all outward bondage there may be probability of help as by running away or by intreaty or by ransome or by the death of those that hold us in bondage but in this bondage men and women lie still as it were bound hand and foot not able not willing to help themselves except the Lord from heaven come and vindicate them out of the paws of the Lion by his Word and Spirit unbind them and set them free Now we come to the Uses Vse 1. To inform us touching a great error which is in many They seem to admire at the condition of such as live out of the danger of mans Law have enough to pay every man his own so as they feare not to be cast in prison are able to make their part good in any sute or quarrel may go whither they list as their humor serves from Ale-house to Ale-house from Bawdy-house to Bawdy-house have mony enough in their purses to defray so as they need not go upon the score O they take such to be the only free persons in the world and only to live at their own command and thus they judg looking upon the outward appearance in the mean time not considering that those persons aforesaid being in the estate of nature they are all this while the slaves of the Divel Certain it is there be many that feed daintily are clothed richly live idly take their fill of all worldly pleasures in all licenciousnesse and yet are arrant slaves as any that serves in a Gally It is a good saying of one of the Ancients a good man though he serves yet is he free a wicked man though he reigns yet he is a servant Those that are not the servants of God how many lords have they the world the flesh and the Divel the world their servant their flesh their fellow the Divel their enemy There is no vassallage like unto this besides the woful reward in this life and the life to come And if you would have these slaves of the Divel painted out unto you by some signes First an arguing for sin and a defending of their evil waies Secondly An hating and disliking of those that reprove them for their sins Thirdly A loving of those that sooth them and flatter them in their evil waies Fourthly A maintaining and upholding of sinne in others Vse 2. For the great comfort and consolation of all the Regenerate They are not the slaves of the Divel they were indeed but now they are not but the servants of God And this they may know by resisting of Satans suggestions by denying of obedience unto his temptations by mortifying that which is his Broker and Baud to wit sin and corruption by the daily renewing of our repentance and so by their great rejoycing in taking notice of any to come from under his slavery O what an easie service is this in comparison of
Jesus Christ the eternal Son of God The Son of God not by Creation as Adam and the Angels Luke 3.38 Job 1.6 Not by Adoption as all true beleevers Rom. 8.14 Not by grace of personal union as the man Christ Luke 1.35 But by Generation 1 John 4.9 In this was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him For the opening of this mysterie we propound the questions following 1. The thing generated 2. How or the manner of this generation 3. When 1. The thing it self generated to wit Christ who is to be considered two waies 1. According to his essence 2. According to his personal existence that is as he is God and as he is a Son as he is a Son and person he is not of himself but the Son of the Father by generation as he is a God and in respect of his absolute essence he is of himself neither begotten nor proceeding One essence doth not beget another but one person another the person of the Father the person of the Son and so the Son is God of God and no otherwise hath from his Father the beginning of his person but not the beginning of his essence The second question The manner of this generation Answ we must know it is ineffable Some Divines say it is begotten of the Father as the light of the Sun in the firmament by a simple emanation passing or flowing out light of light saith one of the Creed But take we notice of the holy Ghosts metaphor John 1.1 In the beginning was the Word so the second person in Trinity is called As the speech is in the mind and the mind in the speech so is God the Son of God the Father Qu. 3 The time of this generation Ans Before all worlds The second person in Trinity is the Son of God the Father eternal by generation according to the Chatechism and to this purpose see Prov. 8.22 and 23. The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting Which place we are to understand of the second person in Trinity In this generation there is priority of order but not of time the Father and the Son being coeternall Now we come to the Uses Vse 1. To terrifie such prophane persons as despise Christs word and ordinances and such likewise as by their blasphemous oathes tear and rent him in pieces as much as lies in them Wel let all such know that Jesus Christ is not only the Son of man but likewise the Son of God and so able to crush them to be revenged upon them therfore let such remember the Prophets counsell Psal 2.12 Kiss the Son that is every way submit unto him lest he be angry and ye perish from the way when his wrath is kindled but a little Vse 2. For the great comfort of all true beleevers Hence it is that they poor miserable creatures are become the Sons and Daughters of God by Adoption according unto that John 1.12 As many as received him to them gave he power to become the Sons of God even to them that beleeve on his Name This is no little priviledg The world little esteems of such persons but Saint John gives the reason 1 John 3.1 Because the world knows them not But notwithstanding let the true beleever rejoyce in this that he being sometimes the vassal and slave of Satan is now become the Son of God by Adoption in and through this his naturall Son Thus farre touching the first Member of the third Principle Now we come to the second member of the third Principle MEMBER II. Being made Man Which Member we commend unto you in this Doctrine Doct. There was a time when the eternal Son of God was made man John 1.14 The Word that is to say the Son of God the second person in Trinity was made flesh and dwelt among us And Rom. 1.3 concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh And Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman And so 1 Tim. 3.16 Without controversie great is the mysterie of godlinesse God was manifest in the flesh And lastly Heb. 2.16 Verily he took not on him the nature of Angels but he took on him the seed of Abraham But that we may the better see into so deep a mystery we intend to answer the questions following 1. How the Son of God the second Person in Trinity could take upon him our nature and not the Father and the Holy Ghost they all being one Essence 2. How far forth the Son of God was made man 3. How the two natures Divine and Humane were united 4. How they remaine distinguished 5. Why it was necessary the Redeemer of mankind should be man why it was necessary he should be God and why it was necessary he should be both God and man Quest 1. How the Son of God the second person in Trinity could take upon him mans nature and not the Father and the Holy Ghost they all being one Essence Ans The God-head is to be considered of in a twofold respect 1. In regard of Essence 2. In regard of Person The Essence is but one the Persons three A Person is a distinct subsistance of the whole Godhead now although the Essence the whole Essence be in every Person why yet the Persons do distinctly and real differ each from other in their peculiar manner of subsisting and so might the Son and the Son only takes upon him mans nature and not the Father nor the Holy Ghost Quest 2. How far forth the Son of God took upon him mans nature Ans 1. He took upon him the Essence of man a reasonable soul and an humane body 2. He took unto him the Properties of mans nature in his body length breadth thickness c. In his soul the faculties of Understanding Will Affection 3. He took unto him the Infirmities of mans nature not sinful or personal but meer infirmities as to be hungry thirsty weary sad angry Obj. But how could the Son of God take upon him our nature and be free from sin our nature being so sinful An. 1. Because he was not begotten by the mixture of man and woman 2. Because he was conceived by the Holy Ghost Now we come to the third Question Quest 3. How the two Natures Divine and Humane were united Ans We must not think that the Godhead is changed into the manhood or the manhood into the Godhead but the second Person of the Godhead did assume or take into the Unity of his Person the Manhood that is to say the whole nature of man soul and body The manhood of Christ not subsisting of it self as another man it being a Nature only and not a Person There is one thing and another thing in Christ but not
Christ is received and partaked of for that flows from the Principle of grace and so works more freely and absolutely But in this the soul is onely a Patient this is a saving work but not a sanctifying work but yet alwayes sanctification followes upon the same Now we come to the second question Quest 2. Whether every man and woman that hath this Contrite and Humble spirit shall certainly be made partakers of Christ and his benefits Answ Yes because this is the lost soul which Christ came to seek and to save for of this soul we must understand our Saviour when he saith Luke 19.20 The Son of man is come to seek and to save that which was lost And this is the bruised reed which in no case he will break Matth. 12.20 And do but see Psal 51.17 A broken and a contrite heart O God thou wilt not despise not the broken and contrite heart aforesaid And Isaiah 57.15 Thus saith the high and lofty One that inhabiteth eternity whose Name is HOLY I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And so Matth. 5.3.4 Our Saviour saith Blessed are the poor in spirit for theirs is the Kingdome of heaven And Blessed are they that mourn for they shall be comforted It is the contrite and humble ones which our Saviour here intends Thus we see distinctly and plainly that every man and woman that hath the contrite and humble spirit aforesaid shall certainly be made partakers of Christ and his benefits Quest 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Answ No and for the Causes and Reasons following 1. Some have committed more gross and heinous sins then others and therefore have cause and need to be more terrified and humbled then others 2. The Lord intends to bestow a greater measure of grace upon some then upon others to do greater works by them then by others and therefore prepares them accordingly by contrition and humiliation 3. Some have been Religiously educated from their Child-hood whereby as they were kept from gross sins so corruption was subdued in them gently and secretly by little and little without any great measure of contrition and humiliation grace and comfort being instilled into them almost insensibly 4. Some by natural constitution and temper of body are more fearful and sensible of anguish then others 5. Some after the Wound have the Medicine sooner revealed and applyed to them then others Now we proceed to the Uses Vse 1. To acquaint us that there is but a few comparatively that partake of Christ and his benefits and this will be evident if so be we weigh the particulars which the contrition and humiliation aforesaid contains As first a true and distinct sight of sin many see their sins in a general slight and confused way but where is the man that sees sin to be the greatest evil even separating from the greatest good to wit God himself Isaiah 59.2 nay that so far as he gives way unto it so far he joynes with the Divel and fights against God that sees into the vile and loathsom nature of sin And where is the man that sees himself to be guilty of Adams fall himself to be stained and polluted universally with natural corruption himself to be guilty of such and such actual sins sins of Omission and sins of Commission that turns his sins upside down considers them in the circumstances of them Psal 119.59 2. The second particular the contrition and humiliation aforesaid contains is unfained and sound sorrow for sin Psal 94.16 17. Alas the most sin is their meat and their drink their very delight they storm and grieve because they cannot sin as they would are sorry and angry they have such a Minister as will reprove them for their sins that they may not go on in sin without any controul or if they have any sorrow in them at any time it is onely because of the punishment that attends sin Many that mourn for this and that outward cross and calamity present and imminent but do not at al mourn for sin the cause of it but a few whose hearts are rightly pricked for their sins Acts 2.37 And so for the other particulars Where is the man that finds sin a load and burden upon his conscience that doth humbly and heartily confess his sins that importunately cryes to heaven for mercy and that truly dislikes sin even to a sinful thought The particulars aforesaid being perpended it will appear that there is but a few that have contrite and humble spirits and so consequently but a few that partake of Christ and his benefits Vse 2. For the comfort and consolation of all such as have contrite and humble spirits they all they shall partake of Christ and his benefits such all such are they whom Christ came to seek and to save Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 57.15 And Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest The Lord doth not deal with the burdened conscience as Satan and his Instruments Satan Revel 12.4 when the woman was ready to be delivered of her Child was ready to devour her Child and so are his Instruments Now we hope say they you have followed Preachers gone to Sermons long enough no no Psal 147.3 He healeth the broken in heart and bindeth up their wounds to wit the Lord Isaiah 61.1 And to this purpose it is a wondrous thing to observe how the Lord sustains and bears up the wounded soul by a secret hope of mercy as we may see in the King of Niniveh Jonah 3.9 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not But for this hope the bruised heart would break and but for this hope the means of recovery and raising up would not be endeavored This hope keeps from despair and provokes to the use of holy means It is true saith the wounded soul I am in a miserable case but if there be any hope I will cry to heaven for mercy I will depend upon the Ministry of the word constantly I will creep into the company of those that make profession of Religion in a special manner who can tell but that the Lord may shew mercy to my poor soul May some man say this is very comfortable that every contrite and humble spirit shall certainly pertake of Christ and his benefits But how may I know that my heart is truly contrite and humble Signes 1. If thou judgest sin to be the greatest evil and the favour of God to be the greatest good 2. If thou hadst rather hear of mercy to thy
of the sixth Chapter he falls upon the Doctrine of Sanctification And do but see 1 Cor. 6 11. But ye are washed but ye are sanctified but ye are justified And Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is to say every true Believer is justified and so likewise sanctified if we heed that which followes who walk not after the flesh but after the Spirit And Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity to wit justify us and not that he might sanctify us too Yes see further and purifie unto himself a peculiar people zealous of good works Now we come to the Reasons or Grounds of the Point Reas 1 From the purity which is in God he will have his Elect like unto himselfe to resemble himself in Holinesse to be holy as he is holy his pity moveth him to justifie them his purity to sanctifie them Reas 2 The bloud of Christ which is not only meritorious and effectual to Justification but likewise meritorious and effectual to Sanctification as Hebr. 9.14 How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Reas 3. Such persons as are justified have faith now faith is a part of Sanctification Nay further where this grace of faith is there likewise are all other Sanctifying Graces But for the better conceiving of the Point in hand we propound the Questions following 1 What Sanctification is 2 Whence it is 3 The degrees of Sanctification 4 The parts of it Quest 1. What Sanctification is Answ It is a change wrought in a man or woman whereby corruption is mortifyed and the special Image of God restored A little to open this Description I say It is a change wrought in a man or woman To distinguish it from meer civility or common grace common grace only repressing and restraining corruption and reforming some outward actions We go on Whereby corruption is mortified that is to say the evil quality or disposition adhering to the several faculties of the soul and members of the body is weakened decayed purged and in the end abolished We go on And the special image of God restored We call grace the special image of God because the soul it self in a general sense is the image of God and the special image of God is restored that is to say a rectifyed and a holy quality and disposition infused and put upon every faculty of soul and member of body that holy quality renewed which in Adams fall was lost Thus we see what Sanctification is Quest 2 Whence is it Answ 1 Negatively not from earthly parents no although holy John 1.12 13. As many as received him to them gave he power to become the Sons of God even to them that beleeve on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God It is true indeed children descending of godly parents are holy in the Churches esteem and account 1 Cor. 7.14 and that the parents holiness may be an occasion and means of the childrens holiness 2 Tim. 1.5 3.15 2 We answer Affirmatively from Christ Joh 1.16 Of his fulness speaking of Christ have all we received and grace for grace And Ephes 2.10 We are his workmanship created in Christ Jesus that is to say regenerated in Christ Jesus And from Christ two wayes 1 As the Author of it Revel 3 14 These things saith the Amen the faithful and true witness the beginning of the Creation of God Now he that is spoken of in this place is Christ and by Creation here we understand Sanctification of which Christ is said to be the beginner 2 As the Matter and root out of which it springs as 1 Cor. 1.30 Ye are of him in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification And hence it is that the Sanctifyed are said Ephes 5.30 to be bone of his bone and flesh of his flesh Not that we do exclude the Father and the Holy Ghost in this work the Son sanctifyeth by meriting Sanctification the Holy Ghost by working it the Father by sending his Son to merit and giving his Spirit to work it Now we come to the third Question Quest 3 What are the degrees of Sanctification Answ Although Justification hath no degrees why yet Sanctification hath And hence it is that the Apostle John 1 John 2.12 c. tells us of little children young men and fathers intimating thereby the several degrees of grace that they have who are sanctifyed Hence mention is also made of babes in Christ as in Heb. 5.13 and new born babes in 1 Pet. 2.2 Some having a greater measure and some a less and one and the same party growing from a lesser measure to a greater and they that attain to the most grace in this life are but babes in grace in comparison of the great measure of grace they shall have in the life to come As 1 John 5.21 Little children keep your selves from Idols the exhortation being general to all the Regenerate upon earth Them that before he calls young men and fathers here he calls little children to wit comparatively comparing the measure of grace they have in this world with that measure they shall have in the world to come And so we understand the Apostle Paul to compare his little measure of grace in this world with the great measure he should have in the world to come 1 Cor. 13.11 When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things And that this is the sense I have given is plaine from the Context Quest 4. What are the parts of Sanctification Ans Sanctification hath two parts 1 Mortification 2. Vivification Mortification is that part of Sanctification whereby the power tyranny and strength of Original sin is weakned and decayed and by little and little abolished the ground of this being the vertue of Christs death applyed the same power weakning sin in us which sustained him upon the Cross as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Vivification the second part of Sanctification is that whereby the special image of God or inherent righteousnesse is restored and the foundation of this is the vertue of Christs Resurrection the same power raising us up to newness of life which raised him from the dead as Pilip 3.10 That I may know him to wit Christ and the power of his Resurrection Yet this we must remember that both the parts of Sanctification are imperfect in this life the godly whilst they are in this world consisting partly of flesh and partly of Spirit And hence it is that their
is very willing to hearken to the Apostle Jude ver 23. injoyning him to hate even the garment spotted by the flâ—sh And to the Apostle Paul 1 Thes 5.22 abstain from all appearance of evill and would faine imitate David Psal 119.101 I have refrained my feet from every evill way that I may keep thy word It is not any known sin no not the least that he dare allow himself in the practice of These differences are betwixt the formallist and the holy person Now we come to lay down some direct signes and marks of sanctification 1. The first signe is A renewed knowledg that is to say a new light in the mind and understanding conceiving the things of the spirit of God Colos 3.10 And have put on the new man speaking of the holy Colossians which is renewed in knowledg as though all that were sanctified had a renewed knowledg This is a part of Gods covenant with his Elect Jer. 31.34 They shall all know me from the least of them unto the greatest of them saith the Lord. And hence it is that the Apostle saith 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost And upon this ground it is that the sanctified are called the children of light 2 Thes 5.5 The unsanctified may have a great deal of literall and speculative knowledg but they have not a jot of spiritual and approving knowledg The second signe of one sanctified is a new quality in the will a readinesse to hear the voice of God in all things and to obey it John 8.47 He that is of God heareth Gods words yee therefore hear them not saith our Saviour to the rebellious Jewes because ye are not of God And Psal 27.8 saith David to God When thou saidst Seek yee my face my heart answered Thy face Lord will I seek The sanctified person hath a flexible heart to the word The third Signe new affections As especially love to God Psal 18.1 I will love thee oh Lord my strength saith David And Psal 116.1 I love the Lord. Thus we see sanctified persons described Psal 97.10 Ye that love the Lord hate evill And this love to God the sanctified person manifests divers waies 1. By an earnest desire after such means as whereby he may have converse with God as praier reading and hearing of the word c. How was David addicted to the use of those means if we look into the book of the Psalms and so all the Worthies of God we read of in the Scriptures Oh how is the sanctified man or woman crossed if they be the least restrained of their liberties these ways and however the unregenerate part be backward to the duties aforesaid yet this they mourn for and do not in the ordinary course omit them 2. They manifest their love to God by a love to his children 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him See David Psalm 16.2.3 My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight And Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts The more holy the more watchful the more they observe the image of God to shine upon any the more they love them Such as love not the Saints are not sanctified 3. They manifest their love to God by an endeavour of universal obedience John 14.15 If ye love me saith our Saviour keep my commandments And verse 21. He that hath my commandments and keepeth them he it is and he only that loveth me And therefore see what David saith Psal 119.5 Oh that my waies were directed to keep thy statutes The sanctified man out of his very love to God would fain keep his commandments Fourthly They manifest their love to God by a grief and heavinesse when the Lord is at any time absent from them in their own apprehensions Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit And Psal 88.14 Lord why castest thou off my soul Why hidest thou thy face from me Thus we see the third signe and mark of sanctification a love to God and this love manifested as you have heard The fourth signe of sanctification A continual combat betwixt the flesh and the spirit Gal. 5.17 There may be a combat in the unsanctified and is divers times but that is between two several faculties the conscience and the will the conscience terrifying from sin the will pulling and haling unto it Now this is not a combat betwixt the flesh and the spirit but a combat betwixt the flesh fearing and the flesh desiring whereas the combat that is in the sanctified is in one and the same faculty As for example the will of the sanctified person drawing two waies at one and the same time the flesh one way and the spirit another I mean corruption one way and grace another corruption the unregenerate part drawing to sin grace the regenerate part at one and the same time pulling back And so on the contrary grace the regenerate part moving to good but at one and the same time the flesh corruption pulling back as Rom. 7.19 The good that I would I do not but the evill which I would not that I do And many like passages we have in this same chapter And so Galat. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would This is an evident mark of grace for there cannot be this combat but there must needs be sanctification Vse 3. For Exhortation And there be two branches of it First to exhort all such as are sanctified to endeavour a progresse a growth in grace for as we have heard although justification hath no degrees why yet sanctification hath And therefore such as have grace must ever be labouring further degrees Now to this purpose some Motives and Means Motive 1. Gods command 2 Pet. 3.18 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ The Thessalonians were a very holy people and yet 1 Thes 4.10 the Apostle would have them to abound more and more Motive 2. This will be a demonstration to us that the grace we have is kindly and of the right stamp it being the nature of true grace ever to desire the encrease of it selfe See Matth. 13.31 32. The kingdome of heaven that is to say the kingdome of grace is like to a grain of mustard seed which a man took and sowed in his field which indeed is the least of all seeds but when it is growen it is the greatest among herbs and becometh a tree so that the birds of the air come and lodge in the branches thereof And verse 33.
the hopeful condition of such as do enjoy this Ordinance and constantly depend upon the same If our friends kindred live in such places where plain and powerful Preaching is and they usually partake of the same although for the present we conceive them in the estate of nature and their way and course but carnal why yet they are people of hope and there is some probability of their conversions in due time The principal end why the Lord doth send forth and imploy his Ministers is to gather his Elect. And their sending to places doth argue the Lord to have of his Elect there And why may not thy kindred and friends be of that number Vse 3. For Exhortation 1. To exhort Pastors 2. People 1. Pastors that they would Preach preach preach that they would be diligent in the duty of Preaching seeing it is the onely ordinary means for the gaining of souls and for the winning of their people to God and so they shall manifest not onely a great love and affection to their people and Congregations but likewise to themselves 1 Cor. 9.16 Dan. 12.3 Nay even to Christ himself John 21.15 c. 2. To exhort the People that they would not appoint God by what means to bestow faith upon them but would submit to his appointment and Ordinance Then may a man assure himself of a blessing when he seeketh it in the Ordinance of God in that way which God hath chalked out and appointed for that end and purpose Why doth bread nourish us rather then the grass of the field It is Gods Ordinance And if the Lord will have faith to enter by the ear as at the first sin did let us not stand reasoning with him but submit to his Ordinance Oh therefore all men and women that think they have souls and desire the good of them let them make out to this Ordinance upon the Sabbath upon the Week-day borrow some time of the particular calling hear in season and out of season suffer not the body to sterve the soul the particular calling to ingross all your time from the general Nay call upon your families friends and neighbours this way Isaiah 2.3 As Philip called Nathaniel Iohn 1.45 c. And the woman of Samaria fetch'd her Neighbours to come to Christ John 4.29 So let us excite and stir up one another to this Ordinance And thus farre touching the first part of the first Member faith cometh onely by the Preaching of the word Now in the next place the Catechisme acquaints us with the principal outward means whereby faith is increased 1. By the Preaching of the word or the hearing of the word Preached 2. By the administration of the Sacraments 3. By Prayer The first outward means the Catechisme mentions for faiths encrease is the preaching of the word in these words And encreaseth daily by it And from this passage we commend this point of Doctrine Doct. As the preaching of the word is the onely ordinary outward means for the begetting of faith why so it is a very good means for the daily increase of faith More briefly The preaching of the word or the hearing of the word preached is a very good means for the daily encrease of faith This Ordinance is like to a kind natural Mother which giveth suck to the Child which she hath brought forth it being not onely the seed of faith but likewise the daily food of it The Doctrine in hand is very evident if so be we look into the Scriptures as Ephes 4.11 12. Romans 1.11 1 Thessalonians 3.10 Acts 14.21 22. and 20.32 And 1 Pet. 2.2 If we would have the point further argued 1. Take we notice of the promise of God unto true Believers constantly and conscionably depending on this Ordinance Mark 4.24 2. Of the great hunger and thirst that is in true Believers unto this Ordinance Job 23.12 Psalm 27.4 Amos 8.12 3. Consult we with experience Such Believers as take all lawful occasions and fitting opportunities to partake of this Ordinance do they not come on in faith and the other graces of Gods Spirit Psalm 51.8 But such of them as are more careless of this Ordinance suffer sloth and every trivial impediment to hinder them from it at the least on the week day is not their faith little and languishing Object But may some man say Do you think that Sermons on the week day are to be attended and waited on Answ Yes no question by all men and women that can possibly find time and leisure from their particular callings 2 Tim. 4.2 Acts 13.42 in the space betwixt that and the Sabbath as it is in the Original And Luke 19.47 48. And when they cannot partake of this Ordinance on the week day without the overthrow of their particular callings yet surely then they ought to desire after it and to account them happy that may take that liberty themselves may not as David when he was hindred from Gods Publick Worship doth express himself Psal 84.1 2 3 4. Now we come to the Uses Vse 1. To reprove some that profess themselves to have faith but are too careless of partaking frequently of this Ordinance any little sickness pain or cold keeping them from the Publick Assembly upon the Sabbath and the least worldly occasion hindring them from it on the week day Such persons do not imitate David Psalm 27.4 nor Mary Luke 10.39 but Martha Such Professors are not like to come on in faith have little comfort of their faith do not by their profession much beautifie the Gospel And surely this neglect is one main cause why many old Professors are but mean Proficients in knowledge faith and holy conversation and why they are so outstriped by young Professors that are more diligent in the use of this means as Prov. 10.4 and 18.15 These persons may think themselves wiser then those that are more forward but when their faith comes to be soundly tryed by any great affliction they will by woful experience find the contrary Fiery tryals are to be expected and looked for of all Christians and then a great stock of faith will not stand a man in little stead Vse 2. To incite and stir up all true Believers constantly to depend on this Ordinance and if their particular callings be such as will not suffer them often on the week day to partake of it why yet let them partake in affection earnestly desire after this Manna and bless God for the liberty that others have in this kind It is true indeed those that are so forward this way shall be called Precisians fools and mad people by the worldly wise and that they will gad to Sermons until they have made all away and brought themselves to beggery but Wisdome is justified of her Children and if the like aspersions in the same case were cast upon the Head well may the Members be contented Mark 3.21 And for beggery which they object let the true Believer rather hearken to Gods
15.51 52. 5. The Angels shall then gather the Elect and chase in the Reprobates from the four Windâ—s of heaven and present them before Christ Matth. 24.31 and 25.31 32. Now we come to the last thing the Uses Vse 1. For Confutation 1. To confute as the old Sadduces so the Atheists of our time who imagine the soul to dye with the body and so an end of both That this was the opinion of the Sadduces see Mat. 22.23 Acts 23.8 That this is the opinion of the Atheists of our time is very evident by their lives and conversations 2. To confute such as not distinguishing betwixt a Spiritual and corporal Resurrection do deny that the body shall rise again at the last day They confess the soul to be immortal but they acknowledge no other Resurrection but Regeneration the souls rising from the death of sin to the life of grace the bodies Resurrection they utterly deny Of this wicked opinion Hymeneus and Philetus seem to have been the Authors 2 Tim. 2.18 3. To confute the Anabaptists who deny that the very self-same bodies which we now have shall rise again but affirm that God at Christs second coming will make new bodies new bodies not onely in regard of quality but in regard of substance Vse 2. For Terrour to all such as live and dye in their sinnes as live and dye unrepentant Consider that even that body which thou hast used as a weapon and instrument to pride to swearing to prophaning of the Lords day to drunkenness uncleanness lying and the like shall rise again And as thou hast done in it that which thou shouldest not so thou shalt receive in it that which thou wouldest not that hand those feet those adulterous eyes that blaspheming tongue shall rise again to receive condign punishment thou shalt no sooner peep out of thy grave but thou shalt see him come to judge thee whom thou hast pierced dispised disobeyed If the wicked might cease to be after this life and dye as the beast doth O then it would be well with them because then there would be an end of their misery but the wicked must after this life rise again to condemnation which is the accomplishment of their eternal woe and wretchedness A ruful and doleful case to consider and yet it is the condition of all impenitent sinners If a man were bidden to go to bed that after he had slept and was risen again he might go to execution it would make his heart to ake within him yet this nay a thousand times worse is the state of all impenitent sinners they must sleep a while in the grave and then rise again that a second death may be inflicted upon them both in body and soul which is the suffering of the full Wrath of God both in body and soul eternally The case being thus that counsel of the Apostle Peter would be considered of by the wicked and before it be too late Acts 3.19 Vse 3. For Comfort and Consolation to all the godly The Apostle Paul traversing this Doctrine of the bodies Resurrection 1 Thess 4.13 c. observe his close verse 18. Although the dayes of this life be dayes of woe and misery yet the day of the Resurrection shall be unto all the godly a time of refreshing and felicity Acts 3.19 Those hands that have been lfted up in prayer and stretched out to relieve the poor Saints those feet that have been forward to go to Sermons those eyes that have wept for the sins of the times but first and principally for thine own sinnes that have wept again and again for the offence of a good and gracious God that tongue which hath glorified God that body which hath suffered for Christ shall rise again to be partaker of all his glory Upon this ground the godly heretofore in their greatest miseries have comforted themselves See Job 19.25 26 27. and Isaiah 26.19 This was the comfort of the poor Jewes under Antiochus Epiphanes they looked for a better Resurrection the remembrance whereof was as sugar to relish the bitterness of the Cross Heb. 11.35 Nay upon this ground see the Apostle Paul triumphing over death 1 Cor. 15.55 56 57. And see what he saith Phil. 3.21 Six things shall befal the body of the godly at that day 1. Immortality so as they can never dye again 1 Cor. 15.53 2. Incorruptibleness they shall never be inclined to putrifaction or any corruption 1 Cor. 15.53 3. Spiritualness 1 Cor. 15.44 and that in divers respects 1. Because they shall be possessed fully by the Spirit of God so as they shall be both governed by the Spirit and be subject to the Spirit wholly 2. Because they shall live as the Angels in Heaven do without meat or raiment or any other bodily helps or sustenance 3. Because they shall be for nimbleness as it were spirits 4. The fourth thing that shall befal the bodies of the godly at that day is Power for of bodies full of weakness and subject to many calamities and distresses and paines they shall be raised in power that is strong able and impassible 5. Perfection for they shall be free from deformity unhandsomness lameness c. and become most beautiful and comely neither infancy nor old age hindring them but shall appear in full age and beauty 6. Shining and Splendor as the sun or stars in the Firmament the body being cloathed with a Celestiâ—l glory and Divine light Dan. 12.3 Matth. 13.43 Thus much for the Use of Consolation Vse 4. For Instruction or to point out unto us divers duties 1. If we believe the Resurrection of the body we must be moderate in mourning for our Christian friends deceased Our Saviour Christ did weep for Lazarus And when Stephen was stoned to death some that feared God buried him and made great lamentation for him and therefore mourning for the dead is not altogether unlawful yet remember we must what the Apostle saith to the Thessalonians 1 Thess 4.13 2. This Doctrine of the Resurrection should teach us to have the very body in honour and not to transgress against it Seeing our bodies must be raised again at the last day we must take heed of polluting and defiling them by Gluttony Drunkenness Uncleanness and the like 1 Cor. 6.13 14. 1 Thess 4.3 4. 2 Cor. 7.1 Rom. 12.1 3. The consideration of this great work of the Resurrection of our bodies should teach us to trust God in other matters and believe his Promises though there be never so great unlikelihood of the accomplishment in respect of the outward means and appearance Rom. 4.17 to the 22. 4. We should be very careful to get assurance that our bodies shall rise gloriously have a glorious Resurrection And that we may be assured we must make sure of a justifying faith such a faith as will rightly apprehend and lay hold on him who is the Resurrection and the life John 11.25 And then we must make sure of the first Resurrection not