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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A77708) Transcribed from: (Early English Books Online ; image set 119999) Images scanned from microfilm: (Thomason Tracts ; 190:E1483[1]) The good old way: or, Perkins improved, in a plain exposition and sound application of those depths of divinity briefly comprized in his Six principles: / by that late painful and faithful minister of the Gospel, Charles Broxolme in Darby-shire. Broxholme, Charles. [16], 428 p. Printed for John Rothwel and Thomas Maxey, and sold at the Bear and Fountain in Cheap-side, and near Baynards-Castle in Thames-street., London, : 1653. A reply to: Perkins, William. The foundation of Christian religion, gathered into six principles. Annotation on Thomason copy: "Sept [the] 27:". Reproduction of the original in the British Library. eng Perkins, William, 1558-1602. -- Foundation of Christian religion, gathered into six principles. Christianity -- Early works to 1800. Christian life -- Early works to 1800. eebo The good old way: or, Perkins improved, :$bin a plain exposition and sound application of those depths of divinity briefly comprized in his Six princi [no entry] 1653 446 112719 75 0 0 0 0 0 6.65 B The rate of 6.65 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2013-02 Assigned for keying and markup 2013-02 Keyed and coded from ProQuest page images 2013-03 Sampled and proofread 2013-03 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

The good Old way : OR , PERKINS IMPROVED , In a PLAIN EXPOSITION And SOUND APPLICATION OF Those Depths of Divinity briefly comprized In his SIX PRINCIPLES : BY That late painful and faithful Minister of the Gospel , CHARLES BROXOLME In Darby-shire .

Jer. 6.16 . Ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls .

LONDON , Printed for John Rothwel and Thomas Maney , and sold at the Bear and Fountain in Cheap-side , and near Baynards-Castle in Thames-street . 1653.

TO The Right Honourable , The LADY KATHERINE BROOK , Dowager to the Right Honourable Robert Lord Brook , Baron of BERCHAMPS Court . Right Honourable ,

THis Exposition of famous Mr. Perkins's Catechism , was the work of Master Charles Broxolm ; a good man , who was well known to your noble Lord ; whose great favours conferred upon him , hath engag'd me upon the account of his wisdom ( my dear Aunt ) to dedicate it unto your Ladyship .

The Authors Ministery was honoured , by the Conversion of many souls , both at Gunthwait in Yorkshire , ( where he was Patronized by Mr. Godfery Bossevile , Brother in law to your worthy Lord ) and also at Buxton and Belper , and other places in Darby-shire , who are his Epistle Commendatory , and will be his glory at the day of Christ .

Madam , This Book had sooner been brought into publick view , if the Controversies of our broken times had not discomposed peoples spirits , to give due entertainment unto such useful Treatises . Many in these latter dayes , have wofully disputed away the life of Religion , and power of Godliness ; whence it is , that their Spiritual Appetite to salubrious Truths , is extremely decayed ; and their Sun-shine , is like the Winters light , altogether without holy heat . It was an high commendation of the Christian Romans , by Saint Paul , that they were full of goodness , and filled with all knowledge , Rom. 15.14 . and it is pity that this good couple should ever be divided . As practical Profession most glorifieth God , so it winneth most estimation amongst good Christians . The end of this Treatise , is to edifie Gods people in both ; therefore if I should dare to keep this piece secret , ( which the Reverend Authour intended for Publick use ) I should not onely frustrate the intentions of the dead , and deceive his godly friends living , but also rob the Church of that which is her right .

Madam , I shall not any longer detain your Lady-ship from reading this Book , which craveth your acceptance , and promiseth your soul benefit by a serious perusal . That your Lady ship may long continue an encourager of godliness , and a comfort to the Members of Christ , till the time of your everlasting refreshing shall come , when triumph shall be your recompence , glory your reward , Angels your company , and God your glory ; shall be the humble prayer

( Madam ) Of Your Honours humble Servant , CHARLES JACKSON .
To his dearly beloved friends , the godly people of Buxton and Belper , C. J. heartily wisheth all happiness , External , Internal , and Eternal . Christian friends ,

MAny of you , have had real impressions of love upon your hearts , towards my worthy Uncle , the Reverend Author of this Exposition : you have fully known his Doctrine , manner of life , purpose , faith , Long suffering , Charity , Patience , Humility . That which you have heard with the Ear , is now ( according to your desire ) represented to your Eye .

There is a great disparity betwixt a lively voyce , and breathless lines ; the one moveth more , but the other profiteth more ; the one soon passeth away with the sound of words , but the other abideth , giveth the Reader leave to pause and consider . Good mens works ( being Printed ) do not onely reach them who are alive , but those also who are unborn ; and not to them alone who are near , but such likewise who are afar off . It was the Authors desire , that having taught you these things , you might after his decease , 2 Pet. 3.15 . have them alwaies in remembrance ; and therefore this Exposition according to his order was transcribed for the Press when he dyed . Now he is taken out of your sight ; but if you yet desire communion with him , it must be , by walking in that track which he hath here chalked out before you , endeavouring to tread the steps of his Religious , zealous conversation ; who herein ( though dead ) still speaketh unto you . This birth was conceived and brought forth firstly for you , therefore though others should despise it , yet you will ( I hope ) give it good welcom ; because it reviveth the memory of him , who ( whilst he lived ) ceased not to pray for your happiness for ever .

Because of mine Education amongst you , and my near natural relations unto many of you , I am affectionately disposed to desire your best good , and therefore shall make bold to premise a few things for your direction , that this Book may prove the more profitable . 1. Add Prayer unto your reading , that you may find the power of those Truths warming your hearts . 2. Make practice your end in seeking knowledge : for That servant that knoweth his Masters will and doth it not , Luk. 12.47 . must be beaten with many stripes . This was the frequent advice of this Author ; and that when others had their Religion onely at their tongues end , yours might appear in your lives . 3. Attend constantly upon the Publick Ministry of your faithful Pastors and Teachers . Deut. 12.19 . Take heed to thy self , that thou forsake not the Levite so long as thou livest upon the earth . The first step towards Apostacy , is the slighting and declining of the preaching of the Gospel . 4. Confer much with Orthodox Christians , who are able to instruct you in the paths of pure truth and godliness . Matth. 13.36 . As Christs Disciples desired him to explain obsure Parables , Acts 8.30.32 . So the Eunuch improved the company of Philip , for the like advantage : These examples doubtless are recorded for our imitation . Consider what I have said , and the Lord give his blessing , that this Book may be abundantly beneficial unto you . Now the Father of lights , and God of all grace , fill you with the knowledge of his Will , and with the fruits of Faith , that you may with comfort pray , and wait for the coming of Jesus Christ . I am

From Selston Aug. 9. 1653. Yours in the service of the Lord , CH. JACKSON .
To the Reader . Christian Reader ,

THe hand of Providence doth here tender unto thee a plain piece of good old Divinity : The ground-work of the Book , is the foundation of Christian Religion , gathered into six Principles ( by that famous and worthy Minister of Christ , in the University of Camb. Master Will . Perkins ) which for above 50 years , have been much approved , and improved in the Church of England and elswhere , for the instruction of many thousands in matters necessary to salvation . These needful Principles are here familiarly , and faithfully , both confirmed and applyed , for thy spiritual advantage : and doubtless , there is more then ordinary need of such helps , in these Apostatizing , erroneous times ; wherein the chief Articles of faith , are either impudently questioned , or irreligiously slighted . There is no means more promising to 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 , have 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 ASH● .
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 not knowne to any man but themselves ; why should their consciences vex and terrifie them , if there were not a God ?

Object . 1. But may some men say , in whom the light of nature is almost extinguished , I never saw God , how can I then believe there is a God ?

Answ. Thou didst never see thy soul , and dost thou believe therefore thou hast no soul ? Thou didst never see the wind , yet surely thou believest there is such a thing , such a creature .

Object , 2. But if this be a Truth generally acknowledged , How comes it to pass , that the most men and women live as though there were no God ?

Answ. First , by way of Concession or Grant ; Secondly , By way of Solution .

1. By way of Concession or Grant . It is true , the most do live as though there were no God ; so walk as denying the Presence , Power , and Justice of God .

2. By way of Solution or Satisfaction . Although men and women generally by the light of Nature do acknowledg a God , yet through the corruption of nature , they frame and fain him to themselves , to be such a one as they please ; to wit , without Attributes , not present in all places , not infinitely powerful and just .

As this is a Truth , That by the light of nature , we know and believe there is a God : so likewise this is a Truth , That since Adams fall , by the corruption of nature ( in regard of the true God ) we are all Atheists : Thus the Psalmist , describing the natural man , Psal. 14.1 . The fool hath said in his heart , There is no God : The natural man confesseth there is a God , but it is a God of his own framing ; without Attributes , to wit , an Idol ; which upon the matter , is as much as to deny the true God .

Object . 3. Although this be a Truth granted , and plain ; why yet the Regenerate themselves have doubtings this way , they sometimes doubt Whether there be a God or no.

Answ. And this comes to pass , First , by Satans suggestion , who sometimes darts this thought maliciously into them , even in their best Devotions . Secondly , this thought may be in them through the corruption of nature remaining ; they having a seed and some degrees of Atheism remaining in them so long as they are in this world . Thirdly , Want of through consideration may occasion doubting this way . As when they observe themselves men and women of affliction , and the wicked great in the world , and highly exalted ; looking meerly upon this and no further , may occasion them to question this great Truth ; but going on to the end and issue , the doubt is presently removed , considering what the wicked's exultation ends in ; and so considering what is the issue of the godly mans afflictions .

Vse 1. To expostulate with the wicked and unregenerate : There is a God ; this thou sayest , thou beleevest ; I say , thou dost well , but the divels do as much , nay more ; ●hey beleeve and tremble . Jam. 2.19 . Examine thy self , do not they exceed thee in this ? Thou believest there is a God , but dost thou tremble at his Justice , Power , and Omnipresence ? Dost thou perswade thy self of his Omnipresence , that he sees thy waies , courses , and proceedings in all places , and at all times ? How comes it to passe then , that thou willingly and willfully committest that sin in secret ( in his sight ) which thou wouldest be ashamed to commit in the eye and veiw of the world ? Observe now ; Thou beleevest there is a God , but it is a god of thy own framing ; a god that sees not thy sinfull courses , and proceedings . And to this purpose , take notice how the spirit of God brings in the wicked or naturall man , speaking in his heart , Job 22.13 , 14. And thou sayest , how doth God know ? and is there knowledg in the most high ? Psal. 73.11 . Can he judg thorow the dark cloud ? thick clouds are a covering to him , that he seeth not . And Psal. 94.7 . They say , the Lord shall not see , neither shall the God of Jacob regard it . Thus what the wicked mans thoughts are of God , his actions declare . And so in regard of Gods Justice , if thou didst beleeve him to be a God of justice , how durst thou go on obstinately in thy sins , making a covenant with death , and being at agreement with hell ; he having openly proclaimed in his word , that he wil be revenged on al such malefactors ? The truth of it is , although thou dost acknowledg a God , why yet again thou deniest him , by denying his justice ; as if he were a God all of mercy : but such as thou , shall one day find him to be a God of justice , of infinite justice , Deut. 29.19 , 20.

Again , in regard of Gods Power ; Thou beleevest there is a God , but again deniest him , in that thou dost not believe him to be a God of infinite power : If thou dost beleeve him to be a God of infinite power , why dost not thou rather tremble at his threatning , then at the threatning of a mortal man ? Let an earthly Magistrate , or Prince threaten , and menace for the breach of his statutes , and edicts , presently men and women begin to tremble , and to be afraid , and know not which way to turn themselves ; but let the Lord , the mighty God of heaven and earth threaten to bring this and that plague , this and that judgment upon them for their sins and transgressions ; nay even to damn them to the pit of hell , if they do not reform : for all this , they go on still in their sins , and evill courses , as though the Lord had not power to maintain his threatnings upon them . Well , thou that art a wicked and ungodly liver , see thy condition to be a wofull condition : there is just so much light in thee , as to make thee inexcusable : Thou beleevest there is a God , but in life deniest his presence , power , and justice : Thou art not an absolute Athiest in judgment , but an Athiest in practice . Wel , it is as thou thinkest , there is a God ; but thou shalt find him otherwise then thou thinkest , to wit , all-saving ; for he is infinitely just , and powerfull .

Vse 2. For Direction : Thou beleevest there is a God . First , more and more examine this great truth , more and more ponder and perpend it , untill thy heart be established in it ; and if God be God , serve him ; if Baal be God , follow him . The meaning is , if this principle be not true , follow the waies of thy own heart , live and walk according to thy own lust without any restraint ; but if it be true , ( as it is undoubtedly ) then walk and live as throughly beleeving this principle . Labour to please God , to glorifie him , and to have communion with him ; and know there is nothing doth so choak and suffocate this Principle , as a wicked and profane life , as Rom. 1.18 . For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . This is the first rule of Direction .

2. Thou believing this Principle , endeavor to nourish and maintain it : To this purpose thou maiest help thy self by the Book of the Creatures , as David saith , Psal. 19.1 . The Heavens declare the glory of God , and the Firmament sheweth his handy-work . There is not the least Creature but thou mayest read God in it ; but especially be thou exercised in the book of the Scriptures in reading and hearing them ; they do the most plainly and evidently set forth God .

3. If thou hast not a Justifying faith , be earnest with the Lord for it , because without this supernatural faith , thou canst not believe this Principle savingly .

4. Converse much with those that are godly . They that converse with the worldly-minded , shall observe them much to be ascribing the event of things to natural and second causes ; but the godly , the event of things to God . Then further , The godly have an experimental knowledg of God , and so speaking of God , they many times speak emphatically and movingly , much to the strengthning of the faith of others . A Reverend Light in this age , one Junius , doth acknowledg , that the first thing that turned him from his Atheism , was his talking with a Countrey-man of his , and his manner of expressing himself .

Vse 3. For Information .

1. Is there a God ? why then , the Scriptures are true ; because they declare that he is , and what he is .

2. Is there a God ? why then the soul is immortal ; for as the immortal soul is the image of God , and so doth demonstrate a God : so they that do most firmly believe there is a God , do likewise firmly believe the immortality of the soul . And upon that ground cast for it accordingly , for the beautifying and well being of it .

3. If there be a God ? why then , there is a Heaven and a Hell : a place of Bliss for the godly after this life , and a place of Torment for the wicked ; otherwise God should not be just , and then not God . We read of a Pope that when he was on his death-bed , said , He should ere long be resolved of three things , which all his life long he had doubted of : 1. Whether there be a God or no ? 2. Whether the soul be immortal , or no ? 3. Whether there be a heaven and a hell , or no ? He being not satisfied of the first , might well doubt of the two last . And thus we have absolved the first Member of the first Principle .

MEMBER II. That there is but one God .

THat there is but one God , the Scriptures are very evident this way , Deuter. 6.4 . Hear , O Israel , the Lord our God is one Lord . Deut. 32.39 . See now , that I , even I am he , and there is no God with me . Psal. 16.31 . Who is God save the Lord , save Jehovah ? And so Isai. 44.6 . I am the first , and I am the last , and besides me there is no God . And Isai. 45.5 I am the Lord , and there is none else , there is no God besides me . Ephes. 4.6 . One God and Father of all . And lastly , 1 Corin. 8.4 , 5 , 6. We know that an Idol is nothing in the world , ( that is , nothing in nature subsisting ; or nothing in respect of the Divinity ascribed to it ) and that there is none other God but one ; that is to say , properly and by nature : For though there be that be called gods , to wit , improperly , as there be Gods many , and Lords many , improperly so called : But to us there is but one God ; that is to say , the Church doth know and acknowledg but one God ( properly and by nature . Magistrates are called gods , because they are Gods Deputies or Vice-gerents upon earth , as Psal. 82.6 . I have said , yee are Gods . Idols are called gods , because some ignorant and fond people think them to be so : Jer. 10.11 . The Gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens . Nay , the Divel is called god , The God of this world , 2 Cor. 4.4 . because of the willing subjection that the wicked yeild unto him ; not that any of these are gods by nature , or properly , but improperly .

Reas. 1. There is but one only chief good , and therefore but one God .

Reas. 2. There is but one first cause of all things , and therefore but one God .

Reas. 3. To be more Infinites then one is impossible : there is but one Infinite , and therefore but one God .

R. 4. If there be more Gods then one ; why not three as well as two ? and why not five as wel as three ? and why not ten as well as five ? nay , why not thirty thousand , as it is observed by some of the Fathers , the ancient Heathen had .

Vse 1. For Reprehension : First , to reprove the Papists : Secondly , the carnal Protestant .

1. The Papists set up divers gods besides the true God : As first , The Pope : They say , he is to judg all , but to be judged of none ; that he hath power to forgive sins , and that properly ; that he hath power to make Lawes to bind consciences , as well as Gods Lawes . 2. The Virgin Mary ; they make her a goddess , preferring her before Christ , trusting in her for salvation , and in their Prayers intreating her to command her Son , by the might of a mother . Nay , 3. They make all the departed Saints gods , by praying unto them , as though they knew the secrets of mens hearts , as though they were present every where ; which are things proper to God alone .

2. Reproof to the carnal Protestant . Such as principally affect the Creature , or put their confidence in the Creature , those set up to themselves more gods then one . Some make worldly Riches their god , and so the Covetous : some carnal Pleasures , and so the Voluptuous : some earthly Honor , and so the Ambitious : some make this and that man their god , and so trusting in him . The truth is , the most make the Divel theirgod , by a willing subjection to his suggestions . And thus the carnal Protestant , although he seem to confess one God with his mouth , why yet in affection and practiee he sets up more . What a man loves most , delights in most , trusts in most , that he makes his god , whatsoever he professeth with his tongue : but let those Idolaters know how the Apostle James stiles them , Jam. 4.4 . Ye Adulterers and Adulteresses ; that is to say , Spiritual Adulterers and Adulteresses ; and how the Lord threatens by the generous and truly noble Prophet , Isaiah 42.8 . That he will not give his glory to another : and therefore they giving that to the Creature which is due unto him , let them be assured that he wil be revenged upon them , Psal. 16.4 .

Vse 2. For Inquisition or Inquiry . Seeing there is a God , and but one God , it shall be very necessary to enquire concerning him ; to inform our selves , what this one God is ? What God is , strictly to enquire , ( as a wise Logician saith ) he being primum ens , is beyond Logick : and therefore that we may define God perfectly , we have need of Gods own Logick . And the Reasons are , 1. Because he is Incomprehensible . 2. Because he is in great part unknown unto us while we are in the mortal body : Whilst we are in this world ( as the Apostle tels us ) 1 Cor. 15.12 . we see through a 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 this is a work common to all the three Persons , is plain by the holy Scriptures . That God the Father did create , see Act. 4.24 . The Apostles thus pray ; Lord , thou art God which hast made heaven and earth , and the sea , and all that therein is ; and in ver. 27. For of a truth , against thy holy child Jesus , whom thou hast annointed , both Herod and Pontius Pilate , with the Gentiles , and the people of Israel were gathered together : Where we may observe , that the Apostle stiles God the Father Creator of all things . That God the Son did also create , see Joh. 1.3 . All things were made by him ; to wit , by the Son : And so Colos. 1.16 . By him were all things created that are in heaven . and that are in earth ; that is to say , He from the Father did create , or the Father by him , and not by him as an instrument , but as by another Person of the same Essence and Power with himself . And that the Holy Ghost did create , see Gen. 1.2 . And the Spirit of God moved upon the face of the waters : and so Job 26.13 . By his Spirit he hath garnished the Heavens ; that is to say , the Holy Ghost , from the Father and the Son . The work of Creation proclaims a God , but indeed doth not discover the mystery of the Trinity ; and yet it cannot be denied ( if we consult with the Scriptures ) but that this work of Creation was the work of the whole Trinity .

Quest. 2. The second Question : What was Created ?

Answ. The Catechisme answers , all things ; that is to say , all things but God himself : For we must not conceive that any of the three persons in the Deity were created ; They being all eternall and coeternall : Nay further , we must not conceive that sin and misery were created , they coming in as the cause , and the effect , by Satans malice , and mans free will ; and to the purpose aforesaid , observe we that distinction , John 1.3 . And without him ( that is , the second person in Trinity ) was not any thing made , that was made . Now these exceptions allowed , we answer with the Catechisme , All things were created ; as the third heaven , with the Angels the inhabitants of it : That the third heaven was created , see Heb. 11.10 . For he looked , ( that is to say , Abraham ) for a city , ( to wit , the third heaven ) whose builder and maker is God . That the Angels were created ( although Moses in his history of the creation , doth not mention them , for reasons best known to the Spirit of God , who did direct him in the penning of the same ) yet that they were created , see Psal. 148.2 . Praise ye him , ( to wit , God ) all his angels : and the reason is given verse the 5. For he commanded , and they were created . And so Colos. 1 16. By him were all things created , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers ; and by these we understand the Angels . And so all things downward from the third heaven , were created even to the bottom and center of the lowest earth ; as the skie , which is called the second heaven , with the Sun , Moon , and Stars , which are therein : The air likewise , which is called the lowest heaven , with the fouls of it : The earth with the creatures thereon , as trees , plants , beasts , man : and so the seas , with the fishes therein . That the particulars aforesaid were created , peruse the first Chapter of Genesis .

Object 1. But were the great hils and mountaines created , were they not occasioned by the flood in Noahs time ?

Answ. Some of them were created , Gen. 7.19 , 20. And the waters prevailed exceedingly upon the earth , and all the high hils that were under the whole heaven , were covered ; fifteen cubits upward did the waters prevail , and the mountaines were covered . Amos 4.13 . Loe , he that formeth the mountaines , and created the wind ; speaking of God .

Object 2. But Toades , and Snakes , and such venemous things were not created .

Answ. Yes , they were created . Job 26.13 . His hand ( speaking of God ) hath formed the crooked Serpent : Not created venemous , and hurtfull , but became so by mans sin . The Lord made every creature good , and so profitable to man ; and therefore what creatures are now become hurtfull to man , it is mans sin that hath made them so .

Quest. 3. Whereof , or of what were all things made ?

Answ. Not of the essence of God , nor of any former matter coeternall with God ; but of nothing . Heb. 11.3 . The things which are seen , were not made of things that do appear ; that is , they were made of nothing .

Object . 3. But man was made of the dust of the earth , and woman of man .

Ans. The Lord made al things of nothing ; but some things mediately , some things immediately ; or thus , Creation is twofold , 1. Simple . 2. In respect . Simple creation , is a producing of things out of nothing , and so the first matter was created .

2. Creation in respect , is a producing of things out of matter preexistent , or out of the first matter .

Object . But of nothing nothing is made , saith the Philosopher .

Answ. This is true of a naturall generation , or working , but not true of a divine Creation .

Quest. 4. How did God create all things ?

Answ. Not by any labour or wearinesse , but by his word , and appointment , Gen. 1.3 . And God said , Let there be light , and there was light . And so Psal. 148.5 . He commanded , and they were created : He needed not tools , or other instruments ; neither used he the aid or help of any assistant , but at his very beck and appointment all things were created .

Quest. 5. When was the world created ?

Ans. It is betwixt five and six thousand years since the world was created : If it be asked at what time of the year ; the most judicious answer , in the spring time : If in what space of time ; in the space of six daies , Gen. 1.31 . compared with Chap. 2. ver. 1. and Exod. 20.11 .

Quest. 6. To what end did God create the world ?

Ans. To the praise of his glory . Prov. 16.4 . He made all things for himself , to wit ; for his own glory . And Romans 11.36 . Of him , and through him , and to him are all things ; to whom be glory for ever . Now we come to the use of this Doctrine .

Vse 1. To confute the Atheistical person , such as are unwilling to acknowledg the one true God , all the creatures proclaiming this great truth ; nay , the excellency of this work evidently demonstrating the infinite excellency of the Creator , his infinite power , wisdome , goodnesse , and truth . And indeed , by this work of Creation , is the true God plainly distinguished from all false gods and idols whatsoever . If we be asked , how we know the true God from all false gods ? We answer , by the work of Creation , He alone being the maker of heaven and earth , and all things therein , as himself saith . Isa. 45.7 . All the gods of the nations are idols , but the Lord , ( that is to say , the true God ) made the heavens .

Vse 2. For the comfort and consolation of Gods people , who suffer much in this world , and many times for the truths saks . 1 Pet. 4.19 . Let them that suffer according to the wil of God , commit the keeping of their souls to him in well doing , as unto a faithfull Creator . And so Job argues , Job 10.3 . Is it good unto thee that thou shouldest oppresse ? That thou shoul'dst despise the work of thine hand ? This argument indeed from such as obstinately go on in sin , will be of little force , as we may see , Isa. 27.11 . It is a people of no understanding , therefore he that made them , will not have mercy in them : and he that formed them will shew them no favour . The potter , when he sees the clay will by no means be brought to his mind , he takes it and dashes it against the walls : so will the Lord deal with the wicked , who will by no means be brought to obey their Creator . But for those that remember their Creator , and truly fear him , he will be found a faithfull Creator to them upon all occasions ; in their greatest wants , inward , and outward , supplying them as shall be the best ; in their greatest dangers defending them , as shall be for their greatest good . But ye have not looked ( saith the Prophet Esay ) unto the maker thereof , neither had respect unto him that fashioned it long agoe , Isa. 22.11 . As though if the Jewes had had [ respect ] or recourse unto their Creator in the way of true humiliation and information , as well as used the civill means which they were earnest in , they should have been strong enough , and too strong for the Persians their enemies : see Psal. 124.8 .

Vse 3. For Exhortation : and that divers waies . 1. To imitate God , that we would not hoard up and keep to our selves what might be profitable to others . The Lord , although he made all things for his own glory , yet his glory was not increased by any thing he made : For to speak properly , he being alwaies infinitely glorious , his glory can neither be increased , nor decreased : But in the work of Creation , he commnicated himself to Elect Angels and men for their good and happinesse ; so must we bring forth our talent inward and outward , for the good and benefit of others .

Secondly , To exhort us , That we would seriously consider the work of Creation , and in it to read God and his attributes . There is not the least fly , but in it we may read God and his Attributes ; the Lord could have made the world in a moment of time , but takes six daies to the business , and no question to move us to be the more serious and laborious in the reveiw of this work : and wil not take it wel at our hand to have such a work as this slighted . We must arise from the creature to the Creator . The unreasonable creatures are matter of praise , and we must therefore in our kind be instruments of praise .

Thirdly , To exhort us to serve and obey God , and that with chearfulnesse ; Eccles. 12.1 . Remember thy Creator , in the days of thy youth . Words of knowledg in Scripture imply affection , and practise : that is to say , know , fear , love , serve , and obey thy Creator in the daies of thy youth , thou wilt then be the fitter to serve and obey him in thy old age . And so the Psalmist , Psal. 100.2 , 3. Serve the Lord with gladnesse : it is he that made us and not we our selves . We count him a Monster of men that is very undutiful unto his Parents ; but how much more may we account him a Monster that delights in rebellion against his Creator , whose instruments only our Parents were to bring us into this world ? Deut. 32.6 . Do ye thus requite the Lord , O foolish people and unwise ? Is not he thy father that hath bought thee ? hath he not made thee and established thee ?

Vse 4. For Inquisition : Further to enquire into two Creatures the chief of the Creation , to wit , Angels and Men.

Touching the Angels , if you ask when they were created ? I answer , Whithin the compass of the first six dayes , in likelihood upon the first day , when the third heaven was created . That they were created within the compass of the six days , see Gen. 1.31 . and 2.1 : The heavens and the earth were finished and all the host of them . 2. If you enquire into their nature ? Answ. They are invisible and incorporeal Substances , Heb. 1.14 Are they not all ministring spirits ? 3. If you enquire into their number ? Answ. They are very many Heb. 12.22 . An innumerable company of Angels ; and so Dan. 7. 10. Thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . 4. If we enquire into their Properties ? Answ. 1. They are Creatures of excellent knowledg and understanding : 1 Cor. 13.1 . Though I speak with the tongue of men and of Angels : not that the Angels have tongues , or use of speech , but to note what grace and excellency of speech must needs be thought to be in them , if it might be supposed that they should speak ; and hence it is they are said , Rev. 4.6 . to be full of eyes . 2. They are Creatures wonderous holy ; I mean , the Angels that fell are extremely wicked , but were created holy . That the Angels we speak of are holy Creatures , see Matth. 25.31 . and Luke 9.26 . They having this stile given them , [ Holy ] in both places . 3. They are Creatures of great strength and might , Psal. 103.20 . Bless the Lord , yee his Angels , that excel in strength . And so 2 Thes. 1.7 . Mighty Angels . 4. They are Creatures very expeditious and nimble , and therefore described Ezek. 1.6 . to have wings . 5. They are Creatures Immortal : Luke 20.36 . Neither can they dye any more , for they are equal unto the Angels : yet but Creatures for all this , and finite . Lastly , If you ask , Why they were created ? Answ. For these two ends especially : 1. To celebrate the praises of God : Psal. 103.20 . Bless the Lord , yee his Angels ; and Isai. 6.3 . One cryed unto another , and said , Holy , holy , holy is the Lord of Hosts , the whole earth is full of his glory . 2. To be instruments of good and safety unto Elect men and women : Psal. 34.7 The Angel of the Lord encampeth round about them that fear him , and delivereth them : Psal. 91.11 . He shall give his Angels charge over thee to keep thee in thy wayes ; and Heb. 1.14 . Are they not all ministring Spirits , sent forth for them who shall be heirs of salvation ? As this may greatly comfort and animate all true Believers , why so it may restrain and pull in the wicked from offering the least wrong unto such . Mat. 18.10 . Take heed that ye despise not one of these little ones ; for I say unto you , that in heaven their Angels do always behold the face of my Father which is in heaven . They are Angels to take revenge upon you , if you do them the least wrong ; which is evident by the Angel his standing with a drawn sword ready to destroy Balaam , because he would be allured by worldly gain to go against Gods people , Num. 22.22 &c.

Now we come to the other principal Creature ; to wit , Man .

If you ask when he was created ? Answ. Upon the sixth 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 the providence of God extends to the least actions , Matth. 10.29 , 30. Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your father ; the very hairs of your head are all numbred : can there be any thing of less account then a Sparrow lighting on the ground , or an hair falling from our head ? Secondly , that the providence of God doth extend even to actions that are the most casual : Pro. 16.33 . The lot is cast into the lap , but the whole disposing thereof is of the Lord : what more casuall then the event of lots cast into the lap ? Thirdly , that the providence of God doth extend to actions that are most sinfull . Ezek. 16.9 . If the Prophet be deceived when he hath spoken a thing , I the Lord have deceived that Prophet : was there ever a more wicked action undertaken then crucifying of Christ ? and yet see what the Apostle affirms of them who did commit this fact , Act. 4.27 , 28. They were gathered together for to do whatsoever thy hand ( speaking of God ) and thy counsell determined before to be done . Not that the Lord is the Author of sin , as it is sin ; but the Author of the action as it is an action ; he permits the sin , and not only as an idle spectator , but further works in the sinfull action ; as 1. By taking away or denying his grace , 2. By delivering over the party unto Satan and his own lusts . 3. By presenting unto the party such objects , as through corruption may occasion sin . 4. By so governing the sinfull action , as to dispose it to his own glory . And thus we see it evidently argued , that the Lord is the preserver and governor of all things : Now we come 1. To lay forth the kinds of Gods providence . 2. To answer some objections . 3. To the Use .

Kinds of Gods providence . 1. The Providence of God is either mediate or immediate ; the immediate Providence of God is , 1. When he works without means . 2. When he makes void the means . Or 3. When he works contrary to the means .

1. Without means , as when he sustained Moses in the mount 40 daies and 40 nights without either bread or water , Exod. 34.28 . 2. Making void the means ; for thus he doth sometimes . Eccles. 9.11 . I returned and saw under the Sun , that the race is not to the swift , nor the bat tel to the strong , &c. 3. Contrary to the means , as when the Lord brought water out of the rock , Exod. 17.6 . Thus for the immediate Providence of God : The mediate providence of God is , when he worketh by means ; and this is his most usual working : Now the Lord doth not use means because of any defect or inability in himself ; but 1. That he might communicate some honor to the creature , he is pleased to make use thereof . 2. That the creature might so better perceive his working , his providence , the working of his providence . 3. That he might so shew himself to be Lord of al things , making use of them as he pleaseth . And 4. lest under pretence of his providence , we should be slothful . But that you may better understand the thing in hand , to wit , Gods providence , we come to lay it forth in another division : as , the Providence of God is Vniversal , Particular , or Peculiar . The universal providence of God , is that whereby he preserves , and governs all the creatures according to that naturall instinct he put into every several kind in the first creation , as Gen. 1.11 . And God said , Let the earth bring forth grass , the herb yeilding seed , and the fruit tree yeilding fruit after his kind : This is the law of nature , or order which the Lord appointed and set in the beginning , and accordingly ( in the ordinary course ) the creatures work : This we call Gods universall providence .

The particular Providence of God extends to every creature , from the greatest , unto the least ; unto every action , from the greatest , unto the least ; unto every Accident , from the greatest unto the least ; unto every circumstance in every business : there is not the least Cloud doth arise , nor the least chive of Grass spring up , but by his Providence , Psal. 147.8 . He covereth the Heavens with Clouds , he maketh the grass to grow upon the mountains . Jonah 4.6 . And the Lord God prepared a Gourd , and made it to come up over Jonah . This is Gods particular Providence .

The peculiar Providence of God , is that which he exerciseth towards his Church and chosen , gathering them , guiding them , defending them ; he working in them , by them , and for them peculiarly ; Psal. 33.18 . Behold , the eye of the Lord is upon them that fear him . And 1 Tim. 4.10 . the Apostle speaking of the bodies of men , he stiles the Lord , the Saviour of all men , chiefly ( for so it is in the Original ) of those that believe . This is Gods peculiar Providence : And thus much for this illustration of the kinds of Gods Providence .

Now we come to answer some Objections .

Object . 1. In 1 Cor. 9.9 . it is said , Doth God take care for Oxen ? as though his Providence did not extend to that kind of creature .

Answ. This cannot be the meaning , because , Psal. 36.6 . O Lord , thou preservest man and beast : and Psal. 147.9 . He giveth to the beast his food : but the Apostle by this passage would intimate unto us , that that Law in Deuteronomy , Thou shalt not muzle the mouth of the Ox that treadeth out the corn , had a further extent then Oxen. If the labouring Ox must have right done him , much more the laborious and painful Minister ; he must not be cut short of outward maintenance .

Object . 2. But if Gods Providence govern all things , how comes it to pass that the wicked do so flourish in this world , and the godly are so attended with afflictions and crosses ?

Answ. Although the godly be attended with many crosses and afflictions , why yet these crosses and afflictions , by the wise and gracious Providence of God , turn to their great good ; as the prosperity of the wicked to their great woe .

Now we come to the Uses .

Vse 1. Of Reprehension ; and it consists of divers Members , as

First , Is the Lord the Preserver and Governor of all things ? why then , to reprove all such as lead a wicked and ungodly life ; willingly , and wilfully violate Gods Commandments : If one was to carry us over a River , and if we let our hold go the least , we were sure to drown , how unwilling would we be to provoke that Party who had us at such advantage ? In the Lord we live , move , and have our being , in his hands is our breath , how dare we then provoke him ? O the great folly and madness of presumptuous sinners , but especially the folly , madness , and ingratitude of such , unto whom the hand of Gods Providence hath reached plentiously of temporal blessings , and they are the more licentious , sensual , and rebellious ! Do these men and women walk safely for themselves ? Do they well requite the Lord , the giver of their breath , and of all those temporal enjoyments they have ?

2. To reprove all such as live idlely , do not walk diligently in their callings , Joh. 5.17 . My Father worketh hitherto , and I work . The Lord never ceaseth from his work of Providence .

3. Reproof to all such , as are discontented with their outward condition and estates ; and so calling Gods wise Providence in question , contrary to the Apostle , Phil. 4.11 . I have learned in whatsoever state I am , therewith to be content : And David , Psal. 39.9 . I was dumb , I opened not my mouth , because thou didest it .

4. To reprove all such as neglect the lawful means , Civil , or Holy ( the Lord in his ordinary course working by means ; ) or if the means fail , they distrust the Lord ; as though he that tyed us to means , were himself tyed to means , and could not work by little means , against means , above means .

5. To reprove all such , as lay their sins on God , because nothing comes to pass but by his Providence ; but hearken to the Apostle , James 1.13 . Let no man say , when he is tempted , I am tempted of God ; for God cannot be tempted of evil , neither tempteth he any man . There is no sin in God , neither doth he put sin into any mans heart . It is true indeed , the Lord could prevent sin , and would , if he could not gain himself glory out of it : thou canst not do this or that wicked action , without Gods Providence ; but thy sin , as it is sin , is of thy self and Satan ; thou sinning willingly , and chearfully , not endeavouring to serve Gods Providence , but thy own vile affections .

6. To reprove the evil speech of some , as , they that say , this , or that came to pass by meer chance ; as though any thing came to pass without a cause , or without Gods Providence ; and so such as say , this , or that we will do , not putting in Saint James's condition , Jam. 4.15 . If the Lord will : not remembring that they , and their actions , are in Gods disposing , and not in their own .

Vse 2. For the great comfort and consolation of all the godly . It is true , they have many enemies , but the Lord hath them all in a string ; as he saith to Sennacherib King of Assyria , 2 Kin. 19.27 , 28. I know thy abode , and thy going out , and thy coming in , and thy rage against me ; because thy rage against me , and thy tumult is come up into my ears , therefore I will put my hook into thy nose , and my bridle in thy lips , and I will turn thee back by the way by which thou camest . Nay , the Devils themselves , the Lord hath them in Chains , they cannot go a link beyond his permission ; as is evident in the History of Job , even as he saith unto the Sea , Job 38.11 . Hitherto shalt thou come , but no further ; and here shall thy proud waves be stayed . And so in regard of any affliction ; no affliction can befal the godly , but by the Providence of God ; and no affliction shall befal them , but the Providence of God will turn it to their good ; insomuch as every true Believer may say with David , Psal. 16.8 . The Lord is at my right hand , I shall not be moved ; not moved to my hurt : and as he saith , Psal. 23.1 . The Lord is my shepherd , I shall not want : and verse 4. Though I walk through the valley of the shadow of death , I will fear no evil ; for thou art with me . And wondrous comfortable is that sentence , 2 Chron. 16.9 . The eyes of the Lord run to and fro throughout the whole earth , to shew himself strong in the behalf of them , whose heart is perfect towards him . And not a little may the godly man succour his faith , by his former experience of Gods Providence , Psal. 56.13 . Thou hast delivered my soul from death , wilt not thou deliver my feet from falling , that I may walk before God in the light of the living ? And 1 Sam. 17.37 . David said , The Lord that delivered me out of the paw of the Lion , and out of the paw of the Bear , he will deliver me out of the hand of this Philistine . And so Psal. 46.1.2 . God is our refuge and strength , a very present help in trouble : Therefore will we not fear , though the Earth be removed , and though the Mountains be carryed into the midst of the Sea .

Vse 3. To exhort every one to serve Gods Providence in the use of all good means , Civil , and Holy , because so the Lord works ordinarily . To neglect ordinary means , is to tempt God , and great presumption ; as our Saviour replies to Satan , when he would have had him cast himself down from the Pinacle of the Temple , Matth. 4.7 . It is written , thou shalt not tempt the Lord thy God . And yet we must take heed of trusting in the means , for that is Idolatry ; the truth of it is , it is Gods blessing that doth mainly effect a thing , as Psal. 127.1 . Except the Lord build the house ; they labour in vain that build it : Except the Lord keep the City , the Watchman waketh but in vain . And therefore when the means fail us at any time , our faith must not : It was an evil saying of the Israelites , Psal. 78.19 . Can God furnish a table in the Wilderness ? and therefore the Spirit of God saith of them , putting forth such a question , that they spake against God . But it was a good saying of Abraham , Gen. 22.8 . God will provide : and if you peruse verse 14. you shall perceive , that this speech of his grew to a Proverb ; intimating thus much , that in due time and place , the Lord will supply the wants and necessities of all his people .

And thus far touching the description of God by his works of Creation and Preservation .

MEMBER V. One true God , Creator and Governor of all things , is distinguished into the Father , the Son , and the Holy Ghost .

THat there is a distinction of Persons , and this distinction in the Divine Essence , is evident , if so be we look into the holy Scriptures , Gen. 1.26 . And God said , Let us make man in our image ; where God the Father consults with his Son , and holy Spirit . The like phrase we have in Gen. 11.7 . Let us go down , and there confound their Language . And Isa. 63.9 , 10. The Angel of his presence saved them . Of whose presence ? Of God the Fathers ; and who was this Angel , but the Son , the second Person in Trinity ? But they rebelled and vexed his holy Spirit ; to wit , the Holy Ghost . Haggai 2.5 , 7. According to the word that I convenanted with you , when ye came out of Aegypt : Who was it that did covenant with the Israelites ? to wit , God the Father . So , My Spirit remaineth among you , to wit , the Holy Ghost . And The desire of all Nations shall come ; to wit , the Sonne : But this Mysterie is more clearly revealed in the New Testament , as when Christ was baptized , Matthew 3.16 , 17. And he saw , ( to wit , John the Baptist ) the Spirit of God descending like a Doue , and lighting upon him ; to wit , upon Christ ) And lo a voyce from Heaven , ( that is to say , from God the Father ) saying , This is my beloved Sonne , in whom I am well pleased . But more expresly in that form of Baptism which our Saviour enjoynes , Matth. 28.19 . Go ye , and teach all Nations , Baptizing them in the Name of the Father , and of the Sonne , and of the Holy Ghost . And so 1 John 5.7 . There are three that hear Record in Heaven , the Father , the Word ( that is to say the Son ) and the Holy Ghost . And 2 Cor. 13.14 . The grace of our Lord Jesus Christ , and the love of God , ( to wit God the Father ) and the communion of the Holy Ghost be with you all .

Now that you may the better conceive of so great a Mysterie , these questions following are to be answered . 1. How the Divine Essence , and the Persons in the Divine Essence do differ ? 2. What the Person of the Father is ? what the Person of the Son is ? and what the Person of the Holy Ghost is ? 3. How these three Persons are united ? 4. How they are distinguished ? 5. Why it is necessary the Church should be acquainted with this Doctrine ? And Lastly the Uses .

Quest. 1. How the Divine Essence , and the Persons in the Divine Essence do differ ?

Answ. The difference is not real , but formal ; we must not conceive the Divine Essence to be one thing , and the Persons to be another thing ; for that were not to make a Trinity , but a Quaternity ; not to make three , but four . There is another , and another in the Godhead ; but not another thing , and another thing . That there is another , and another in the Godhead , John 5.32 . There is another that beareth witness of me , saith our Saviour ; to wit , the Father : And John 14.16 , 17. And I will pray the Father , and he shall give you another Comforter , even the Spirit of truth ; but not another thing , and another thing ; for this were to divide the Godhead , and to make three Gods ; the Godhead being undivided , and there being but one God , as 1 Cor. 8.4 . There is none other God but one : the Divine Essence is one , and common to all the three Persons ; the Persons are three several Subsistences , or manners of being in that one Essence : It is true , the Father is God , the Son is God , and the Holy Ghost is God ; and all Eternal , Omnipotent , &c : But yet there are not three Gods , three Eternals , three Omnipotents ; because the Essence , the whole Essence , the Godhead , the whole Godhead , is in every one of the three Persons , Colos. 2.9 . In him ( to wit in the Son ) dwelleth all the fulness of the Godhead bodily , that is , Personally , in the Person of the Son , which is true of the other two Persons . And this is the Mysterie of Mysteries , that the Essence or Godhead should be in every Person , and yet not divided ; that the whole Essence or Godhead should be in every Person , and yet not three Gods , but one God . Now we come to the second question .

Quest. 2. What the Person of the Father is ? what the Person of the Son is ? and what the Person of the Holy Ghost is ?

Answ. The Father is the first person , the Son is the second , and the Holy Ghost is the third . The Father is not the first person in regard of time or Dignity , but in regard of Order , all the persons being as Co-Essential , so Co-Eternal , and Co-Equal . The Order of the persons observed , there is no Priority , or Posteriority , no Superiority , or Inferiority among them : the Father is the person not begotten , nor proceeding , but from everlasting begetting the Son , and sending forth the Holy Ghost : The Son is the person not Created , but begotten from everlasting of the Father , and with the Father sending forth the Holy Ghost . The Holy Ghost is the person not made , nor created , nor begotten , but proceeding from the Father and the Sonne , by an Eternal spiration . Now here we must observe , that the Essence doth not beget another Essence ; for every one of the persons hath the Essence from himself , but one person doth beget another , the person of the Father , the person of the Sonne . 2. That there is this difference betwixt the Sonne and the Holy Ghost , The Sonne is begotten of the Father onely , the Holy Ghost proceeds both from the Father and the Sonne . 3. These phrases begetting , begotten , proceeding , must in no case be understood in any carnal way , but altogether in a Spiritual manner .

Quest. 3. How these three persons are united ?

Answ. The union of the persons is that , by which each one is in the rest , and with the rest , by reason of the unity of the Essence or Godhead , as John 14.10 . Believest thou not that I am in the Father , and the Father in me , saith our Saviour to Philip ? They are all one in nature , that is , Co-Essential , and Con-Substantial ; as 1 John 5.7 . There are three that bear record in Heaven , the Father , the Word , and the Holy Ghost , and these three are one ; to wit , in Nature and Essence . That which we said before , is true ; the Father is God , the Sonne is God , and the Holy Ghost is God ; yet there are not three Gods , but one God onely ; because there is but one Divine Essence , but one God , and no more in Nature .

Quest. 4. How the three persons are distinguished ?

Answ. Not Essentially , for every one of them hath the whole Essence or Godhead ; and yet really . And here observe , The difference betwixt the Essence and the persons is but formal , the difference betwixt the persons themselves is real ; as the Father is the Father , and not the Son , or the Holy Ghost ; The Son is the Son , and not the Father , nor the Holy Ghost ; The Holy Ghost is the Holy Ghost , and not the Father , nor the Son .

Now the persons of the Godhead are distinguished two wayes : 1. By their External actions , 2. By their Internal .

Their External actions are such , as they work in and toward the creatures , as in the work of Creation , and Preservation , &c : As touching any of these works or actions , the Father worketh of himself , by the Sonne , and the Holy Ghost ; the Sonne from the Father , by the Holy Ghost ; the Holy Ghost from the Father and the Son . The Father is the Original or Fountain of actions , effecting by the Son and the Holy Ghost : the proper working of the Son , is to execute actions from the Father , by the Holy Ghost : the proper working of the Holy Ghost , is from the Father and the Son , to finish actions . And here observe the reason why in Scripture so many things are attributed and refered to the Father ; Because he is , as the Original and Fountain of the other persons , so likewise of their operations .

2. The persons of the Godhead are distinguished by their Internal actions ; and these are such , as they exercise one towards another : As the incommunicable property of the Father is to beget ; the incommunicable property of the Son is to be begotten ; and the incommunicable property of the Holy Ghost is to proceed . And thus in some measure we see into this great Mysterie , the Unity in Trinity , and Trinity in Unity .

Quest. 5 Why it is necessary the Church should be acquainted with this Doctrine ?

Answ. 1. In respect of Gods glory , that so he may be discerned , and distinguished from all false gods , and Idols . 2. In regard of our selves , and that two wayes . 1. Without this knowledge , there is no salvation , John 17.3 . This is life Eternal , that they might know thee the onely true God , and Jesus Christ whom thou hast sent . That we may be saved , we must know , and believe God the Father to be our Father ; God the Son to be our Redeemer ; and God the Holy Ghost to be our Sanctifier and Comforter .

Answ. 2 In regard of our selves . This Doctrine directs us in worshiping the true God aright : for Unity in Trinity , and Trinity in Unity is to be worshiped . If we worship the Father without the Son , and the Holy Ghost : or if we worship the Son , without the Father and the Holy Ghost : or the Holy Ghost , without the Father and the Sonne , we worship nothing but an Idol . Again , If we worship the three persons not as one God , but as three Gods , then we make three Idols . Now we come to the Uses of the point .

Vse 1. To reprove two sorts of people . 1. Such as labour to fathom this Mysterie by Humane Reason , it being a Mysterie propounded to our faith to believe , not to our reason to dispute ; and thus many have erred , and do erre , in this Doctrine of so great consequence . 2. To reprove such as do not labour with all diligence to understand this Mysterie , as the Scripture reveals it .

Such as are altogether ignorant of this Mysterie , what can their faith be ? what can their worship be ? what can their comfort be ? what can their lives be ? how can they upon good grounds expect salvation ? Although in this search and scrutiny , we must be wise to sobriety ; yet to be altogether ignorant of this way , is dangerous , and damnable . How can we be truly Pious , if we do not think aright of God , If in some measure we do not know the true God , one in Essence , three in Persons ?

Vse 2. To inform us in regard of Divine worship : We must worship the Unity in Trinity , and Trinity in Unity , without confounding the persons , or dividing the Essence . When I think of one , ( saith a Father ) a three-fold light doth dazle me ; and when I discern three , I am presently brought back to one . It is true , we may invocate to any of the three persons , as Steven , Acts 7.50 . Lord Jesus receive my Spirit ; but in the ordinary Course , pray we to the Father , in the Name of the Son , by the assistance of the Holy Ghost : John 16.22 . Whatsoever ye shall ask the Father in my Name , he will give it you ; saith our Saviour . And the Apostle Paul tels us , Rom. 8.26 . That the Spirit , the Holy Ghost helps our infirmities in Prayer .

Vse 3. To exhort every one of us , if we would more and more conceive of this Mysterie , 1. To be much exercised in the Scriptures , they being the onely Instrument to reveal it . John 1.18 . No man hath seen God at any time ; the onely begotten Son , which is in tho bosome of the Father , he hath declared him : to wit , in the Scriptures . 2. Often to renew our Repentance ; the Lord reveals himself especially to such , Psal. 25.9 . The meek will he guide in judgement , and the meek will he teach his way . And so v. 14. The secret of the Lord is with them that fear him , and he will shew them his Covenant . 3. To be earnest with the Lord this way in Prayer and Supplication ; thus Moses , Exodus 33.13 . I pray thee , if I have found grace in thy sight , shew me now thy way , that I may know thee . And verse 18. I beseech thee shew me thy glory . If we would have knowledge of this way , our Saviour intimates from whom we must have it ; when Peter made that excellent confession of him , Matth. 16.16 Thou art Christ the Sonne of the living God , verse 17. replies our Saviour , Flesh and blood hath not revealed it unto thee , but my Father which is in Heaven . And so Saint James , Chapter ● . verse 5. If any of you lack Wisdome , let him ask of God , that giveth to all liberally , and upbraideth not , and it shall be given him . And thus far touching the first Principle , and the several Members of it .

PRINC . II.

Quest. What Dost thou believe concerning man , and concerning thine own self ?

Answ. All men are wholly corrupted with sin through Adams fall , and so are become slaves of Satan , and guilty of eternal damnation .

MEMB I.

ALL men are corrupted with sin : All men and women are sinners by nature ; for so we are to understand the Catechisme , which after the description of God , we endeavor , and assay to delineate , and lay forth the natural man . Now that all men and women are corrupted with sin , are sinners by nature , Rom. 3.10 . There is none righteous , no not one : to wit , by nature , meer man , and meer woman . And so in v. 23. All have sinned . And Gal. 3 22. The Scripture hath concluded all under sin ; as wel Jewes , as Gentiles , to be sinners by nature . The Reasons of the Point .

Reas. 1. The great disagreement and variance that is betwixt the natural man , and the holy Law of God . As the Law of God is ever discovering the natural mans misery , beating him , buffeting him , and condemning him ; so the natural man cannot away with the Law of God opened and applyed , nor with the Minister that doth the same , but exclaims upon him , as a severe , censorious , and uncharitable man . Now this disagreement and variance betwixt the natural man and the Law of God , doth plainly declare every natural man to be a sinner .

Reas. 2. Observe the Natural man , and of all Doctrines he cannot away with the Doctrine of the last judgement ; and this plainly manifests his guiltiness . If Felix was not a sinner , why did he tremble at this Doctrine ? Acts 24.25 .

Reas. 3. The continual combate that is ever in the regenerate , 'twixt the flesh & Spirit Before we come to the Applic. of the point , we will 1. Let you see briefly what sin is ? 2. How many wayes the natural man is a sinner ?

1. What sin is ? Ans. The Apostle Joh. tels us , 1 Joh. 3.4 . Sin is the transgression of the Law : It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will .

The 2d question is , How many wayes a natural man is a sinner ? Answ. Four wayes . 1. By Participation . We were all in Adam's loynes when he sinned , as Levi was in Abraham's loynes , when Abraham paid Tithes to Melchizedek ; and so Levi , that afterwards took Tithes , paid Tith in Abraham ; as it is , Heb. 7.9 . 2. By Imputation , The guilt of Adam's fall is imputed unto all his Posterity ; as the convicted Traitor , by mans law , is not onely guilty of Treason himself , but his whole Posterity ; and so the Apostle , Rom. 5.18 . By the offence of one , ( to wit Adam ) judgement , or guilt , came upon all men to condemnation . 3. By Natural corruption , There being in every natural man , not onely an absolute want of true holiness and righteousness , but a corrupt inclination in every faculty of soul and member of body : Gen. 8.21 . The imagination of mans heart is evil from his youth , even from the very time he begins to conceive 4. By Actual transgression . And thus we see how many wayes the natural man is a sinner . We now come to the Application .

Vse 1. For Confutation . To confute the Papists , who affirme , that the Virgin M. was without sin , free from original sin , and from sin all her life long ; but this were to make her equal to Christ as he was man ; and this is to cross the Apostles allegation , There is none righteous , no not one ; to wit , by nature , meer man or meer woman , since Adams fall ; and that the V. M. was not exempted in this kind , is evident by our Saviours reproving of her , John 2.4 . When she told him of a want of Wine at the Marriage-feast in Cana , Woman , what have I to do with thee ? my hour is not yet come . Had she not been in fault , he would not so have check'd her . And further observe what she her self saith , Luke 1.47 . My spirit hath rejoyced in God my Saviour . If she were free from sin , what needed she a Saviour ?

Vse 2. To reprove divers men and women . The most will confess they are sinners , and great sinners , but with so little knowledge , as when they became sinners , or how , or wherein , or what sinne is , they cannot tell : As if a Debtor should acknowledge himself to be indebted to such a man , and yet he cannot tell when , wherein , or how he became indebted to him : were not this an ignorant acknowledgement ? And likewise with so little humility ' ; the most men and women will confess they are sinners , but with so little sense and feeling , with so little griefe and shame ; not considering how great an evil sinne is ; how odious it makes a man or a woman to God , how it layes them open to Gods wrath , here , and hereafter . The Leper ( we know ) in the time of the old Testament , must be shut up , must not converse with men ; but no Leper so odious to mans eye , as sinne makes a man odious to God : And no man indebted ( be it never so much ) is so in danger of an Arrest by man , as the unhumbled sinner is in danger of Gods wrath to Arrest him every hour , and to presse him down to the pit of Hell ; where his worme shall never dye , and his fire never goes out . Mark 9.44 .

Vse 3. To awaken the Natural man , he being a sinner , and a sinner so many wayes , as we have heard : Ephesians 5.14 . Awake thou that sleepest , and stand up from the Dead , and Christ shall give thee light . Would any man ( unlesse he were dead drunk ) lay himselfe downe to sleep on the top of the Mast , the Ship being under-saile in the midst of the Sea ? Or will any man ( but a mad man ) wittingly , and willingly , lye sleeping in a house that is on fire over his head ? O that the Natural man would take notice of his wretched condition , that so he might be dejected , and cast down ; crying out of himselfe as the Leper in the Law , Leviticus 13.45 . Vnclean , Vnclean . Crying to God with the Publican , Luke 18.13 . Lord be merciful to me a sinner . And with more words then so , for we must know , we have there but the abridgement of the Publicanes Prayer ; and crying to the Minister of God with them in the Acts , Chapter 2d. Verse 37. Men , and Brethren , what shall we do ? Now that men and women would labour for a fight and sense of their Natural misery : consider 1. Some Motives , 2. Some Means .

Motive 1. Otherwise they can never confesse their sinnes heartily : What is the reason men and women confesse their sinnes so generall , and carelesly ? but because they have not a sight , and sense of their natural misery . Hosea 14.2 Take with you words , and turne to the Lord , to wit , in the way of confession , saith the Prophet to the Israelites : But in the first Verse , they must before consider how they had fallen by their iniquity , how sinful they were .

Motive 2. Without sight , and sense of misery , men , and women are not capable of true Comfort and Consolation . Before true Consolation , goes hearty humiliation , Luke 5.31 . They that are whole , need not a Physitian , but they that are sick 2 Corinthians , Chapter 7. Verse 6. the Apostle Paul stiles the Lord , the Comforter of the abject .

Motive 3. Observe the Promise made to the truly dejected , Matthew 5.4 . Blessed are they that mourn , for they shall be comforted . Isaiah 37.15 . 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 .

We come to the Meanes to bring men and women to a sight , and sence of their misery .

Means 1. To look themselves throughly in the glass of the Law . Rom. 3.20 . By the Law comes the knowledg of sin .

2 By applying to themselves the curses , which are without partiality threatned to every transgressor of the Law , for every transgression , as Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the book of the Law to do them .

3. Consider of how pure eyes the Lord is , how he hates iniquity , and suffers no transgression to pass unpunished , but doth either punish it in the party offending , or hath already punished it in the Mediator .

Vse 4 To justifie the Lord in regard of the judgments he sends upon the world . All men and women being corrupted with sin , and so many wayes , as we have heard ; no marvel then that the world is so plagued . In the seventh of Genesis we read , how the Lord destroyed the world by water ; but see the sixth Chapter , from the first verse unto the fourteenth , The world was exceedingly corrupted with sin . We know what the Psalmist saith , Psal. 107.17 . Fools by reason of their sins , and because of their iniquities , are afflicted : And the Church , Lament. 5.16 , 17. Wo unto us that we have sinned ; for this our heart is faint , and for these things our eyes wax dim . Nay , the very young Infant that is taken away by death , the Lord is not unjust in that proceeding ; even the young Infant being a sinner three wayes at the least : by Participation , by Imputation , and by natural Corruption . When judgments are upon us , we must not murmur and repine , but consider , as Solomon doth advise , Eccles. 7.14 . In the day of adversity consider ; that is , consider for what , and then we shall justifie him from whom the affliction comes .

Vse 5. For comfort and consolation to all true Converts . It is true , they are sinners , but the Lord sees no sin in them , which he will impute unto them . It is true , they are sinners , but not such as he that was blind speaks of , John 9.31 . We know that God heareth not sinners ; for Prov. 15.8 . The prayer of the upright 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 .

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 , but prone to let in sin , and to execute sin . And thus now by Anatomizing , and taking man in pieces , we have it made evident , that the natures of all the unregenerate are wholly corrupted with Original sin , which indeed is the seed and spawn of all sin , even of the sin against the Holy Ghost . But here we must remember , that the nature it self is good , but the corruption of nature is evil . These two in the natural man may be distinguished , but cannot be separated : the one is not the other , but the one is not without the other . Hence it is that Original sin is called the sin that doth so encompasse us , or that hangs so fast on , Heb. 12.1 .

Now we come to the second Member of the Assertion , to manifest that the natural mans life is wholly corrupted with actual transgression . And must it not needs be so when his nature is corrupted , as aforesaid ? What can such a tree bring forth , but even fruit sutable ? and that it is so , do but see what the Apostle saith of himself and the Romanes , when he and they were in the state of nature , Rom. 7.5 . For when we were in the flesh , ( to wit , in the state of nature ) the motions of sin , ( or the affections of sin or sinful affections ) which were by the Law , ( to wit , stirred up by the Law ) did work in our members to bring forth fruit unto death ; to wit , actual transgressions . And the same Apostle , Rom. 3.12 describing of men and women in the estate of nature : There is none that doth good , no not one . If there be no natural man that doth any good , why then surely every natural man doth nothing but what is evil ; but the former is true in regard of good formally , any thing which is acceptable to God : and if the natural man doth any thing which is good materially , it is not as he is a natural man , but as he is helped and assisted by common Grace .

We should now come to lay forth the parts of actual transgression , as sin of Omission , and sin of Commission , and the severall Distinctions and degrees ; but so we should be more prolix then we purposed in this Exposition ; and therefore we proceed to the Uses .

Vse 1. To confute the Papists , who speak of a freedom in the natural will to good , if it be but a little helped and assisted . As though there were some power remaining in the natural will this way . But this is just to oppose the judgment of Gods Spirit ; Phil. 2.13 . It is God which worketh in you both to will and to do of his good pleasure . And Ephes. 2.1 . And you hath he quickned who were dead in sins and trespasses . No more power in a natural will unto any thing that is acceptable unto God , then in a dead man to stir and walk about . And further , can there be any more in the will then in the mind ? There is no holy knowledg in the natural mind , but even the wisdom of the flesh is enmity to God ; and the spirit of the mind , even the mind of the mind , depraved and corrupted : And can there then be any holy disposition in the natural will ? And thus the Apostle argues 1 Cor. 2.14 . The natural man receiveth not the things of the Spirit of God , neither can he know them . The natural man is so far from having any holy disposition in his will , as he hath none in his mind ; and if no holy disposition in his mind , why then sure none in his will .

Vse 2. To reprove divers persons .

1. Such as are forward to boast of their Birth , Parentage , and Pedigree . A poor thing to boast of , when their lives are wholly corrupted with actual transgression , and their natures with Original corruption . David considering of his Birth and Conception , was humbled , Psal. 51.5 . Behold I was shapen in iniquity , and in sin did my mother conceive me . Lumps of sin to be lifted up because of a little civil difference , not considering their natural pravity and vilenes !

2. To reprove such as stand upon their natural wit and wisdom , neglecting and despising the means of holy wisdom : but let such see the little extent of their natural wisdom , 1 Cor. 2.14 . The natural man receiveth not the things of the Spirit of God , neither can he know them , for they are foolishness unto him .

3. To reprove such as are so far from being humbled for their natural corruption , as they lessen and excuse their actual transgressions by it . Tell them of their Uncleanness , of their Drunkenness . of their Covetousness , of their Impatience , &c. They presently answer , and that carelesly , It is their nature , and they cannot help it : or thus , They are but flesh and blood , and what would we have them to do ? And thus they bolster up Actual Transgression by Original Corruption , and are humbled for neither , where they should be much dejected for both .

Vse 3. Further to awaken the natural man . He never did good in all his life ( I mean any thing acceptable to God ) ; suppose he be thirty , forty , threescore years old : then what hath he done but sin ? All his actions Natural , Civil , Religious , are sin : as in regard of the evil ends propounded ; why so , likewise in regard of the evil fountain they issued from . And in this estate he cannot be saved . John 3.3 . Verily , verily , I say unto you ( saith our Saviour ) except a man be born again , he cannot see the Kingdom of God . And suppose as yet some natural people have not broken forth into such gross sins as some others have ; why yet the seeds of every sin remaine in them unmortified , and may manifest themselves in their lives to night before to morrow , for any thing they know , or any power they have over them .

Vse 4. To direct every one of us that in the practice of repentance , we would not only labour to mourn for Actual Transgressions , but likewise for Original corruption , even for our bad natures . Although Repentance doth commonly begin at some great Actual sin ; why yet , let every Actual sin lead us to mourn for Original sin : it being not only the punishment of sin , but sin it self , and the cause of all actual sin . This is a main difference betwixt the sincere and hypocritical . The sincere person doth not only mourn for actual Transgressions , but likewise for Original Corruptions , as David , Psal. 51.5 . Behold , I was shapen in iniquity , and in sin did my mother conceive me . And so further , he doth not only labour to prevent actual Transgression , but likewise to suppress Original Corruption . Even as Sarah will not have Ishmael be packing , but his mother the Bond-woman likewise : Or as Elisha healed the bitter waters by seasoning them at the Spring , 2 King . 2.21 . The sincere man or woman doth not only strive to reform the action , but likewise the affection of sinning .

MEMBER III. Through Adams fall , &c.

D. IT is through Adams fall that all natural men and women are wholly corrupted with sin . Do but see Rom. 5.12 . By one man sin entered into the world ; that is to say , by Adam his eating of the forbidding fruit , all men and women became sinners ; and not only by imputation but by propagation , their natures wholly corrupted and depraved ; and ver. 19 By the disobedience of one ( to wit , Adam ) many ( that is to say , all men and women descending of him ) were made sinners : And 1 Cor. 15.22 . In Adam all died , but first finned , because sinners by his fall .

Now for the opening of this Point , we propound these questions . 1. What Adams condition was before this Fall ? 2. The cause of his Fall . 3. The fall it self . 4. How his whole Posterity became wholly corrupted with sin by his fall .

Qu. 1. What Adams condition was before his fall ?

Ans. We are to know , that Adam was created , 1 Holy : 2. Happy .

1. Holy . He did not only know God , and his will , perfectly , as far as such a creature was capable ; but likewise there was in every faculty of his soul , and member of his body , a holy disposition , a holy conformity unto God and his will : And so we are to understand these places , Gen. 1.26 , 27. And God said , Let us make man in our image , after our likeness : So God created man in his own [ likeness ] or image , in the image of God created he him . And Colos. 3.10 . And have put on the new man , which is renewed in knowledg , after the image of him that created him . And so Ephes. 4.24 . And that you put on the new man , which after God is created in righteousness and true holiness .

2. Happy . The Lord did create him happy : as first , Being placed in the Garden of Eden , Gen. 2.8 . A place of singular delight and pleasure , and therefore called , Paradise ; Our Saviour alluding to heaven by it , Luke 23.43 saith he to the Thief upon the Cross , To day shalt thou be with me in Paradise . 2. In state of Innocency : he had a blessed communion and fellowship with God , Gen. 2.19 . And out of the ground the Lord God formed every beast of the field , and every foul of the air , and brought them unto Adam to see what he would call them : This intimates that Adam before his fall had sweet converse and communion with God . 3. A kind of happiness was put upon Adams body , it being created beautiful and glorious ; Gen. 2.25 . And they were both naked , the man and his wife ( that is to say , Adam and Eve ) and were not ashamed : Not that any uncomly thing is spoken of them , but in this passage the Spirit of God would set forth the beauty and comliness of their bodies , every part and member being so beautiful , as they had no cause to be ashamed . It was sin that brought in deformity and shame . 4. Although Adam had a peculiar Calling to walk in , the Garden to dress and keep , Gen. 2.15 . yet he was able to execute it without any pain or weariness , as is evident Gen. 3.19 . In the sweat of thy face shalt thou eat bread , till thou return to the ground ; that is , with pain and weariness : but intimating , that before his fall , it was not so . Lastly , He was made Lord and King over all the visible Creatures . Gen. 1.28 . saith the Lord to Adam , Have dominion over the fish of the sea , and over the foul of the air , and over every living thing that moveth on the earth . Thus we see what Adams condition was before his fall : we come to the second Question .

Quest. 2. What were the causes of Adams fall ?

Answ. 1. Adam himself was the principal cause of his own fall , and that by the abuse of his own free will ; he was made mutably , changeably good , as we may perceive by the tenor of Gods Commandment , in which he forbids him to eat of the tree of knowledg of good and evil , Gen. 2.17 . Of the tree of knowledge of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof thou shalt surely dye : intimating his free will to eat or not eat of it ; he might have stood if he would , or he might fall if he would . It is true , the Lord did not give him the gift of perseverance , did not corroborate and confirm him with new grace , neither was the Lord bound unto it . Thus we see that Adams abuse of his own free will , was the principal cause of his fall .

2. The Divel and Eve , were furthering causes of Adams fall : First , I say , the Divel was a furthering cause of Adams fall , and that by counselling and perswading . He did not compel or enforce the will of Eve or of Adam , for that he could not do : but not long before having falne himself , in hatred to God , and envy to mankind , he wondrous cunningly and craftily sets upon this mischief , as is evident in the story Gen. 3.1 . &c. As first , take we notice of the Instrument he makes choice of , whereby to bring about this wicked Design , he speaking in , and by a Serpent ; and see we how the Spirit of God describes this Creature , Gen. 3.1 . Now the Serpent was more subtil then any beast of the field which the Lord God had made . 2. That he begins with the woman the weaker Vessel : And he said unto the woman ( that is to say , the Divel by the Serpent ) Ye shall not surely dye . 3. Observe how he begins by way of question , as though he had been somewhat ignorant of the proceedings betwixt the Lord and our first Parents : Yea , hath God said , Yee shall not eat of every tree of the garden ? and mark the ambiguity and subtilty of the question , Yea , hath God said , Ye shall not eat of every tree of the garden ? Eve might understand this Question two wayes ; 1. As though the Serpent had asked her , whether she and Adam might eat of none of the trees , of the Garden : or secondly , Whether they might not eat of every one ; implying thus much , that if they might not eat of every one , the Lord dealt hardly and strictly with them , and not liberally : But Eve understands the latter way , as appears in her answer , ver. 2 , 3. And the woman said unto the Serpent , we may eat of the fruit of the trees of the garden ; but of the fruit of the tree which is in the midst of the garden , God hath said , Ye shall not eat of it , neither shall ye touch it , lest ye dye . But in this , her answer gives the Divel great advantage , for the threatning being certain and absolute , she makes a peradventure of it , Lest ye dye . Now observe how the Divel snatcheth at this , ver. 4. And the Serpent said unto the Woman , Ye shall not surely dye . As if he should say , then it is not certain you shall dye ; if you do eat of it , it may be ye shall die , it may be you shall not . And now not giving her the least breathing-time or respite , he comes upon her very impudently . ver. 5 For God doth know , that in the day ye do eat thereof , then your eyes shall be opened ; that is , ye shall see that ye never saw . And thus he accuseth God of envying , and hindering their good estate ; nay further , and ye shall be as gods knowing good and evil ; promising a kind of divinity unto them if they would eat of the tree forbidden : Upon this , the woman held forth no longer , but consents , yeilds , and seduceth her husband , and so he falls . ver. 6. And when the womnasaw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , she took of the fruit thereof , and did eat , and gave also unto her husband with her , and he did eat . And thus we see that the Divel and Eve were furthering causes of Adams fall .

Object . But may some men say , had not the Lord a hand , a stroke in Adams fall ?

Answ. He did oversee and order it , because nothing comes to pass but by his providence , but yet he was no way the cause of it . James 1.13 . God tempts no man to sin ; he did decree to permit it , but not as it was a sin against his commandment , but as it might tend and serve for the manifestation of his justice , and mercy . Thus we see into the causes of Adams fall . Now we come to the third question .

Quest. 3 What was the fall it self ?

Answ , It was the eating of the forbidden fruit : But before the outward act , observe their falling into this sin by degrees ; Gen. 3.6 . As first , they beheld it . 2. desired it , 3. took it , Lastly did eat of it : And we must not think this sin of our first parents Adam and Eve little , but great and grievous ; It being not only the offence of a great and infinite God , but of a good and bountifull God ; they having liberty to eat of all the trees in the Garden , save one . Gen. 2.16.17 . Of every tree in the garden thou mayest freely eat ; but of the tree of knowledg of good and evill , thou shalt not eat of it . And then it being but such an easie commandment to keep , but the fruit of one tree to forbear . And further , do but see what a company of sins it containes , and therefore it is called the fall , it being not one sin , but many : As 1. Infidelity , our first parents doubting of the truth of divine threatning . 2. Idolatry , They beleeving the Divel more then God . 3. Horrible unthankfulnesse . They conceiting God to envy their good estate . 4. Curiosity , They affecting more knowledg then God had allotted them , 5. Intolerable pride and ambition : they desiring to be equal with God . 6. Murder , both of themselves , and whole posterity . Thus we see into the fall it self , and so come to the fourth question .

Quest. 4. How all naturall men and women become wholly corrupted with sin through Adams fall ?

Ans. By generation ; A Serpent engenders a Serpent ; and a sinfull Parent begets sinful children . Gen. 5.3 . And Adam lived an hundred and thirty years , and begat a son in his own likeness , after his image : not according to the image in which he was first created , but in the image Adam was then in ; to wit , corrupt . Adam was created a publick person , and to stand or fall for his whole posterity ; but he falling , his whole posterity fell in him , and so are sinners by imputation ; and not only so , but by his fal he corrupted our nature , and nature being corrupted , corrupts the persons of all men and women absolutely descending of Adam . To this purpose . Job 14.4 . Who can bring a clean thing out of an unclean ? Not one . And Psal. 51.5 . I was shapen in iniquity , and in sin did my mother conceive me : David here speaks of the original sin , wherein he was bred and born . For we are to know , that as original corruption in us , is the cause of all our actuall transgressions ; so this original corruption is the punishment and fruit of Adams first actuall sin

Object But may some men say , me thinks regenerate Men , should beget regenerate Children ?

Answ. Men do not beget children as they are regenerate , but as they are men . A circumcised Jew did beget children uncircumcised ; and clean seed being sowen , comes up with straw , chaffe . &c. Now we come to the Uses .

Vse 1. To reprove divers persons . 1. Such as trust to their own strength , are confident in it . Did Adam fall created holy and righteous ? and do we presume upon our own strength ? It is a wonder to observe how many men and women offer themselves to the occasions of sin ; and tell them of the great danger therein , they will reply , no provocation to sin can stir them , no bad company can infect them .

2. To reprove such as trust Satan , he told our first Parents of great matters following his counsell ; but in their woful experience , they found him a horrible liar . So his temptations being yeelded unto , he promiseth us much pleasure ; and gain , but alas , yeelding , we find the clean contrary at one time or other , if not for the present , yet afterwards .

3. To reprove such as do not trust the word of God . This was the fault of our first Parents , and so they let a world of sin into the world : where the threatning was absolute , they question and make a peradventure of it . Even so do the most at this day with the threatnings of God , they question them , do not believe them . And hence it is they do no more refrain sin , give themselves liberty in all abominable courses .

Vse 2. To exhort ; and that two wayes :

1. That we would more and more acquaint our selves with the Original of our mifery ; to wit , Adams fall . This Truth so necessary to be known , is only revealed in the Word ; was not known to the body of the Gentiles before the coming of Christ . And how many of our common people at this day , are upon the matter ignorant of it . But let us labour for knowledg and sense th● way , that so we may be the more induced to seek after the second Adam and his benefits .

2. To exhort Parents , seeing by Adams fall they are instruments to convey original sin to their children , and so consequently all manner of hurt , that they would labour the more earnestly to be instruments of their good , by praying for them and with them ; by admonishingthem , bringing them to the Publike Means , and by walking before them in all holy example . Oh how can Parents be too careful this way , when they have been Instruments to bring them into such a woful estate ! Parents which beget and bring forth children , and do not earnestly labour their Regeneration , beget and bring forth children ( as much as in them lies ) for the Divel , and not for God ; for the enlarging of hell , and not for the enlarging of heaven . And thus far touching the third member of the second Principle .

MEMBER IV. And so are become slaves of Satan .

Doct. EVery one in the estate of corrupt nature is the Divels slave , is the slave of the Divel . This assertion the Scripture makes very plain and evident , as Act. 26.18 . The Apostle Paul being sent to the unconverted Gentiles , the Lord acquaints him , that his business unto them was , to open their eyes , to turn them from darkness to light , and from the power of Satan unto God : intimating , that being in the estate of nature , they were the slaves of the Divel , under his dominion : and so Col. 1.13 . Who hath delivered us from the power of darkness ; that is to say , from the power of Satan , as though he and the Collossians had been under Satans dominion , so long as they were in the estate of nature . And 2 Tim. 2.26 . And that they may recover themselves ( speaking of the unregenerate ) out of the snare of the Divel , who are taken captive by him at his will . And do but see one place more , Ephes. 2.1 , 2. And you hath he quickned who were dead in trespasses and sins ; wherein in times past ye walked according to the course of this world , according to the Prince of the power of the air , the spirit that now worketh in the children of disobedience ; that is to say , as the Master of the Shop in his Shop commanding and ruling therein .

The Truth of this Point may be maintained by divers Arguments .

Reas. 1. Every man , and so every woman is either Gods servant , or the Divels slave ; but the unregenerate are not Gods servants . It is true they owe God service and obedience , but they have no mind , no will unto it ; as our Saviour tells the Jewes , Matth. 23.37 . O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them which are sent unto thee : How often would I have gathered thy children together even as a hen gathereth her chicken under wings , and ye would not ? And so the Apostle , Rom. 6.20 . When ye were the servants of sin , ye were free from righteousness ; that is , when ye were in the estate of nature , there was not the least desire or motion in you to holy obedience . And do but try those that are in the estate of nature , even with the outward Service of God , as Prayer , reading of the Word , hearing of Sermons , conversing with the Godly , sanctifying of the Sabbath ; O how irksome and burdensome are these things unto them ? you seem to kill them when you put these things upon them . They cannot , they will not hold to these Religious courses constantly ; they will find some way or other to shift themselves from those ( as they hold them ) intollerable burdens . And thus we see the unregenerate are not Gods servants , and therefore it followes that they are the Divels slaves .

Reas. 2. Every one in the estate of corrupt nature is the servant of sin , and so must needs be the slave of the Divel . These two are subordinate the one to the other ; sin being the Divels baud or Broker , preferring men and women to his service . Now that every unregenerate person is the servant of sin ; do but see what our Saviour saith . Joh. 8.34 . Verily , verily I say unto you , whosoever committeth sin , is the servant of sin ; that is to say , committeth sin as the unregenerate , goes on in the practice of sin impenitently ; and so the Apostle Rom. 6.17 . But God be thanked , ye were the servants of sin ; meaning when they were in the estate of nature ; but when he writ this Epistle , taking notice of a change wrought in them , he thanketh God . And so ver. 20. When ye were the servants of sin ; which ( as though the Apostle should say ) you were when you were in the estate of nature . Thus we see the unregenerate are the servants of sin , and so consequently the slaves of the Divel .

Reas. 5. The unregenerate , although they owe no service to the Divel , why yet they willingly and readily subject themselves unto him , and obey him , John 8.44 . Ye are of your father the Divel , and the lusts of your father ye will do , saith our Saviour to the Jews . And hence it is that he calls Satan the Prince of this world , John 12.31 . and 16.11 . And so the Apostle Paul , Ephes. 6.12 . The ruler of the darkness of this world ; to wit , of the unregenerate . And 2 Cor. 4.4 . The god of this world . And it is a wonder to behold and observe how chearfully the unregenerate serve the Divel , yea many times when great difficulty , nay visible danger is in the way . If he command the Drunkard , he riseth early in the morning to follow after drunkenness If he command the Adulterer , he watcheth his opportunities , although never so inconvenient unto the health of his body . If he command the Covetous person , he will accomplish his worldly project , or else it shall cost him his life . Who riseth so early as the Drunkard , and sits up so late ? Who walks so many dark nights as the Adulterer ? Who endures so many Tempests as the Pirat ? Who adventures on so many dangers as Theeves and Robbers ? Thus we see the unregenerate are the Divels slaves , because of their willing obedience and subjection to him .

Reas. 4. That the unregenerate are the slaves of the Divel , is evident by their reward in this life and the life to come . In this life besides many outward judgements upon them divers times ) terrors of conscience , and fear of hell fire , as the unregenerate are described Heb. 2.15 . to be such as through the fear of death ( that is to say , death eternal ) are all their life time subject to bondage : And in the life to come , to condemnation , Rom. 6.23 . The wages of sin is death ; to wit , eternal . And so of Satan . He will promise great matters to men and women , but he is a Deluder and a Lyar. He told our first Parents , obeying him , they should become as gods ; but in their woful experience , they found the clean contrary . And so he suggested to our Saviour Matth. 4.8 , 9. that if he would fall down and worship him , what he would do for him : but had our Saviour trusted him , he had been deceived . The truth of it is , he deceives all that trust him : Witness his principal slaves Witches , and Wizards , unto whom he promiseth much Wealth and Riches ; but where is the Wealth of such when they dye ? Thus we see , by the woful reward of the unregenerate in this life , and the life to come , that they are the slaves of the Divel .

Reas. 5. That the unregenerate are the slaves of the Divel is plain , because the Lord as the punishment of sin , hath given them over unto his dominion and government , even as he gave the rebellious Israelites often into the hands of cruel Tyrants . We all in Adams loynes making choice of this Master ; rather chusing to obey Satan then God : was it not just with the Lord to give us up unto his Regiment ? And so the Unregenerate continually delighting more in the service of Satan then in the service of God : is it not just with God to leave them in his hands , to be slaves to him whose service they so delight in ? It is true , Satan hath no power but what Gods permits . But how just is it with God to give up such unto his dominion as are Rebels to his Majesty ?

Now for the further illustration of this point we come to answer some objections . 2 To shew the greatnesse , and grievousnesse of this slavery ; and Lastly to the Uses .

Object 1. But may some men say , the debaucht , and prophane person , the common swearer , drunkard , gamester , those by their very way and course , do seem to be the slaves of the divel ; but your civill honest men and women , such as live neighbourly , are outwardly well governed , but yet are not religious , care not much for hearing of Sermons , do not labor after holy knowledg , have not a good word for those that are forward in profession ; do you hold those likewise to be the slaves of the Divel ?

An. Yes , It is true , they are not in that measure the slaves of the divel as the former , but being in the estate of nature , sin is altogether unmortified in them , & where sin is altogether unmortified , there Satan reigns . This is a truth , the more liberty any man takes to sin , the more he is the slave of the divel . But yet this is a truth likewise , that Satan hath the meer Civillist sure enough ; because although sin may sleep in him , why yet it is not mortified in him . The Scribes and pharisees who were civil men , our Saviour , Mat. 23.15 . stiles them no better then the children of hell ; he might have as well called them the slaves of the Divell : And so Simon Magnus , the sin of covetousnesse being unmortified in him , the Apostle Peter tels him , Acts 8.23 . That he was in the gall of bitternesse , and in the bond of iniquity ; and why in the bond of iniquity ? because he was bound to the sin of cove●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 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 following : 1. Why this Jesus is said to be annointed ? 2. With what ? 3. His Office of Mediatorship , what it is in the three parts of it : 4. The benefits the Elect have by it . Lastly , The Duties intimated .

The first Question is , Why this Jesus is said to be anointed ?

Answ. In ancient time , two things were intimated by this Anointing . 1. That God did appoint such a person to such an Office . 2. That he would fit and qualifie him for the same . In both these respects Jesus is said to be anointed . 1. He was set apart of God the Father to the Office of Mediatorship , for ( although this be a common action of the whole Trinity ) , yet because the Father is the first Person in order , and hath the beginning of the action , it is especially ascribed unto him , according to that Joh. 6.27 . Him hath God the Father sealed . 2. He was fitted and qualified with gifts accordingly , John 3.34 . God giveth not the Spirit by measure unto him : that is to say , God giveth the Spirit unto him ; that is , unto this Jesus , in an abundant measure : For this we must know , that although both natures were set apart to the Office of Mediatorship , why yet the Humane nature only was qualified with gifts , because nothing could be added to the Divine ; I say , this qualification must be understood of the humane nature , and not of the Divine , for the reason aforesaid ; and although the humane nature was iqualified with pifts in an abundant measure , why yet not in an infinite measure , for that were to confound the two Natures .

Quest. 2 With what was this Jesus annointed ?

Ans. Not with Ceremonious oyl typically , as the Prophets , Priests , and Kings in the old Testament ; but with the gifts of the holy Ghost , as Acts 10.38 . God annointed Jesus of Nazareth with the holy Ghost , and with power .

Quest. 3 His office of mediatorship , what it is in the three parts of it ? Prophetical , Priestly , and Kingly .

Answ. First , of the first , his Prophetical office , is that whereby he instructeth and teacheth his Church , as in his own person , when in our nature he lived in the world ; why so by his instruments before his assuming our nature , and since his ascension , unto the end of the world . That he is the Prophet of the Church , do but see , Act. 3.22 , 23. where the Apostle Peter speaking of Christ , saith , For Moses truly said unto the fathers , A Prophet shall the Lord your God raise up unto you , of your brethren like unto me ; him shall you hear in all things whatsoever he shall say unto you . And it shall come to pass , that every soul that wil not hear that prophet , shall be destroyed from among the people . And hence is he called the wisdome of God , 1 Cor. 1.24 Nay , saith the Apostle Paul , Colos. 2.5 . In him are hid all the treasures of wisdom and knowledg .

2. His P●iestly office . That he is a Priest , the Psalmist declareth speaking of him , Psal. 110.4 . Thou art a Priest for ever after the order of Melchized●k . His Priesthood contains two things , First , His satisfaction made to his Father for the elect , by his obedience , even to the death of the Cross . Secondly , his intercession at his Fathers right hand ; he ever living to present the ment of his obedience to his Father , and to will an application of it to his elect . Touching the former part of his Priestly office , to wit , his satisfaction ; do but see Heb. 9.26 . Now once in the end of the world , hath he appeared to put away sin by the sacrificing of himself ; and verse twenty eight , Christ was once offered to bear the sins of many , to wit , of the Elect ; all the Elect . Touching the other part of his Priestly office , his intercession ; see Heb. 7.25 . He is able to save them to the uttermost , that come unto God by him , seeing he ever lives to make intercession for them . Rom. 8.34 . Heb. 9.24 .

3. We come to the Kingly office of Christ : That he is a King , see Psal. 2.6 . David there speaking of him , saith , yet have I set my King upon my holy hill of Zion : His Kingly office , is either Universall or speciall ; Universal , and so all creatures are under his dominion , Ephes. 1.21 , 22. Special , and so he effectually cals the Elect , confirms the graces in them , protects them from their enemies in this world , as he sees the best for them , glorifies them at the length , and in the end , confounds and destroys all his and their enemies .

Quest. 4 What are the benefits the Elect have by this annointing ?

Answ. Hence it is the Elect become Christians , and Christians indeed ; that they are spirituall Prophets , Priests , and Kings . Men and women no sooner truely beleeve , are no sooner effectually called , but they receive of this annointing , and so become Christians , Spirituall Prophets , Priests , and Kings : to this purpose , see 1 John 2.27 . The annointing which ye received of him , abideth in you , and teacheth you all things : So then the regenerate are spirituall Prophets ; and they are likewise spiritual Priests ; and Kings , see Rev. 1.6 . who hath made us kings , and priests unto God & his Father

The last question . What are the duties intimated ? An. 1 Seeing this Jesus is the Christ , is the annointed , he should be sweet and savory unto us . Cant. 13. Because of the savor of thy good ointments , thy name is as ointment poured forth ; therefore do the virgins love thee . Nothing should be so desired of us , so affected by us , as Christ . 2. We should labour more , and more for holy knowledg , and so demonstrate our selves to partake of Christ propheticall office . Many exhortations this way . Provt 19.2 . without knowledg , the mind is nogood . John 5.39 . Search the Scriptures . Colos. 3.16 . Let the word of Christ dwel in you richly in all wisedome : And how the Apostle reproves the Hebrews for their bad proficiency this way , Heb. 5.12 . &c. 3. We should demonstrate our selves to be spirituall Priests , ( and so to partake of Christs Priestly office ) by spirituall Sacrifices ; as first , by being frequent in prayer and praise , as the Apostle exhorts , Heb. 13.15 . By him therefore let us offer the Sacrifice of praise to God continually . 2. By resigning up our selves wholly unto God in the way of new obedience as the same Apostle exhorts . Rom. 12.1 . I beseech you brethren , by the mercies of God , that ye present your bodies a living sacrifice , holy and acceptable unto God . 4. We should demonstrate our selves to be spirituall Kings , ( and so to partake of Christs Kingly office ) and this by continual warring with our spiritual enemies , especially labouring to subdue our own sinfull passions , and affections , see what Solomon saith this way , Prov. 25.28 . He that hath no rule over his own spirit , is like a City that is broken down , and without wals . And Prov. 16.32 . He that is slow to anger , is better then the mighty ; and he that ruleth his spirit , then he that taketh a City . Thus much touching the second title , Christ , we come to the third .

The Son of God , illustrate by this epethite , eternall , 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 one Person and another Person : two Natures , and but one Person : the second Person in Trinity assuming an humane Nature , and both Natures making one Christ and Mediator .

Quest. 4. How the two Natures in Christ remain distinguished ?

Answ. We must know , that although the two natures in Christ be so really united , as that they can never be separated asunder , yet are they not confounded , but remaine distinguished . 1. In themselves : 2. In their Properties : 3 , In their Actions . 1. In Themselves : As the Godhead of Christ remaines the Godhead , and is not the manhood , although the Son of God be also very man , and so the manhood of Christ remains the manhood , and is not the Godhead , although the man Christ be also God . 2. They remain distinguished in their Properties , as the Godhead of Christ remains Incomprehensible and Infinite , as it hath alwaies been , and the manhood remains , comprehensible and finite , notwithstanding the uniting of it to the second Person in Trinity : The Godhead becomes not finite by this Union , nor the manhood Infinite . 3. They remaine distinguished in their Actions , as John , chap. 10. ver. 18. I have power to lay downe my life ( saith our Saviour ) and power to take it againe . The laying down of his life , was an action of his Man-hood the taking it again , an action of his God-head . Thus we see the two natures in Christ , with their properties and actions distinguished , and yet in regard of the union of the two natures , we must take notice of the things following : 1. That in Scriputre , that is sometimes ascribed to whole Christ , which is but proper to one of his natures ; 1 Cor. 15.3 . Sometimes that ascribed to one of his natures , which agreeth to whole Christ ; 1 Tim. 2.5 . Sometimes that ascribed to one nature , which is proper to the other ; Acts 20.28 . and this Divines call , the communication of properties . 2. That notwithstanding the two natures in Christ remain distinguished , as aforesaid , yet they both concur in the work of Redemption . 3. That by this union , the humane nature is unspeakably , and extraordinarily exalted ; to wit , above all creatures , even the Angels themselves , and together with the God-head of Christ to be adored and worshiped .

Now we come to the fifth Question .

Quest. 5. Why was it necessary the Redeemer of Mankind should be man ? Why was it necessary he should be God ? Why was it necessary he should be both God and man ?

Answ. It was necessary he should be man , 1. That he might have something to offer for sin , Heb. 8.3.2 . That he might work perfect righteousness in our nature . Matth. 3.15.3 . That in our nature he might alwayes appear in Gods sight for us , Heb. 9.24.4 . That in our nature he might feel our infirmities , and so by experience learn commiseration , Heb. 2.17 , 18.

2. Why was it necessary the Redeemer of Mankind should be God ? Answ , 1. That he might be able to sustain , and undergo the infinite wrath of God due to our sins . 2. That he might give merit to the doing and suffering of his Man-hood ; for no meer creature can merit of God . 3. That he might give his Spirit to the Elect to sanctifie them ; the Spirit being God , none but God could give him . 4. That he might raise up himself from the dead , and likewise all his Members at the last and great day .

3. Why was it necessary that the Redeemer of Mankind should be both God and man ? Answ. That he might be a fit and competent Mediator between God and man .

Vse 1. For the great comfort and consolation of all penitent , and dejected sinners ; What , the Son of God become our kinsman ? Emmanuel , God with us , a Redeemer of our own flesh ? What we that were estranged from God , that had gone a Whoring from him by our sins , he now to seek unto us by his Son , to send his own Son to intreat us to be reconciled unto him ; surely , this is an evident demonstration that the Lord intendeth good to the sons and daughters of men ; that he would not the death of the poor penitent sinner . Never were the Attributes of God so illustrated , as when the Son of God did assume our nature ; and as his other Attributes , so especially his Mercy . Do but see what the Angel saith unto the Shepherds , Luke 2.13.11 . Fear not , for b●hold I bring you good tydings of great joy , which shall be to all people . For unto you is born this day , i● the City of David , a Saviour , which is Christ the Lord . Nay , a multitude of Angels , 13 and 14 verses . And suddenly there was with the Angel a multitude of the heavenly Host , praysing God , and saying , Glory to God in the highest , and on earth peace , good will towards men , O therefore let the poor penitent sinner break forth with joy , saying or singing with old Zachary , Luke 1.68 , 69. Blessed be the Lord God of Israel , for he hath visited and redeemed his people ; and hath raised up an horn of salvation for us , in the house of his servant David . O how narrow was the Church of God , before the incarnation of the Son of God , pin'd up within the Nation of the Jewes ! But now , how hath she enlarged her borders ? Is he the Saviour of the Jewes onely , and not of the Gentiles also ? How obscure the service of God before , how clear now ? The Substance is come , the types and shadowes are gone . How costly and painful the service of God before , but now , how easie and light ?

Vse 2. To exhort us , and that divers wayes : 1. To believe Gods promises , that the Son of God should come into the world , assume our nature , was a blessing long promised , as Gen. 3.15 . He shall bruise thy head ; to wit , God-man , the Son of God assuming mans nature , should bruise the Serpents head , overcome Satan in the behalf of all the Elect. Now although there were divers thousand years betwixt the Promise , and the performance , why yet at length it was fulfilled ; as Gal. 4.4 . When the fulness of time was come , God sent forth his Son made of a woman . The Scriptures contain many precious Promises running upon the people of God , the Lord will perform them all , so his people will but rest on him by faith , and by a lively hope wait their accomplishment . 2. To exhort us , seeing the Son of God did so abase himself , as to take upon him our nature , that we should learn humility of him ; we must not be highly conceited of our selves , as to think we have had faith , and good hearts to God , ever since we were born , as divers imagine ; but we must labour to see and feel our great misery in the first Adam , being thoroughly convinced , that there is not a good thought , nor the least dram of saving faith in any man , until he be Regenerate .

3. To exhort us , that we would meet the Son of God : Is he come in our nature , and will we not give him the meeting ? Is he become bone of our bone , and flesh of our flesh , and will not we labour to become bone of his bone , and flesh of his flesh ? As he is one with our nature by Personal Vnion , so to be one with him by Mystical Vnion ? To this purpose let us endeavor to acquaint our selves with his Birth , his Life , and Death ; with his Natures , his Offices , his Benefits ; what he was , what he did , what he suffered for Mankind ; so manifesting that we are acquainted with him , united unto him by a holy life and conconversation : one special end why he assumed our nature , and came into the world , as we may see Luke 1.75 . and Titus 2.11 . and so to the fifteenth verse . Thus farre touching the second Member of the third Principle .

Now we come to the third Member of the third Principle .

MEMBER III. By his death upon the Cross .

JEsus Christ , the Eternal Son of God , being made man , by his death upon the Cross . Take it in the form of a Doctrine after this manner .

Doct. Jesus Christ , the Eternal Son of God , being made man , was Crucified to death .

The Scripture is abundant in proof this way , as Mat. 27.35 , 44 , 50. Mark 15.24 , 25 , 27 , 37. Luke 23.33 , 46. John 19.15 , 16 , 17 , 18 , and 30 verses . This is that which the Apostle Peter doth charge upon the consciences of the Jewes , Acts 2.22 , 23 , and 36 verses . Chap. 3.13 , 14 , 15 verses . And so Chap. 4.10 . Chap. 5.30 . And so Stephen , Acts 7.51 , 52. That we may the better conceive of this weighty point , to wit , Christs Passive obedience , it shall be necessary to answer the questions following , 1. Whether Christ suffered in both his Natures yea or no ? 2. What he suffered , or the Passion it self ? 3. When his sufferings began , and when they ended ? 4. The Causes of his passion ? 5. To what end he suffered ?

Quest. 1. Whether Christ suffered in both his Natures or no ?

Answ. There is no question but he suffered in the Humane nature , both soul , and body ; but the Divine nature is impassible , cannot suffer ; and yet in a manner may be said to suffer , not onely because the Person that was both God and man did suffer , but also because the whole time of Christs humiliation , the Majesty and glory of his Divine nature was somewhat laid down and hidden ; and so we understand the Apostle , Phil. 2.7 . Who made himself of no reputation , speaking of Christ ; or as it is in the Original , Who emptyed himself ; it being spoken in regard of his Divine nature , the Majesty , and glory of it being much hidden and obscured , all the time he had upon him the form of a servant .

Quest. 2. What Christ suffered ? or the Passion it self ?

Answ. The sufferings of Christ , can never be expressed to the full ; so deeply did he drink off his Fathers wrath for our sins . This the Evangelical Prophet denotes before hand , Isaiah 52.14 . and 53.3 . Now his sufferings may be divided into the sufferings of his life , and the sufferings of his death , or near his death . 1. Touching the sufferings of his life , which were manifold :

As 1. He no sooner being conceived as man , but suspected to be illegitimate , or unlawfully begotten , Mat. 1.19 , and 20 verses . 2. Being born in a Stable , and laid in a Manger , Luke 2.7 . 3. The pain of his Circumcision , Luke 2.21 . 4. His flight into Aegypt , Mat. 2.13 . 5. His being tempted of the Divel forty dayes and forty nights together in the Wilderness , a place of great terror , and in that time , the Divel carrying up and down his body at his pleasure ; sometimes to a Pinacle of the Temple , and sometimes to the top of an high Mountain , Mat. 4.1 . 6. His Poverty , he having not where to lay his head , Luke 9.58 . 7. His going about from place to place , with hunger , thirst , and weariness , to Preach , and work Miracles . 8. The manifold contumelies and reproaches that were cast upon him by those that did oppose his Doctrine and Miracles ; as that he was a Deceiver , was Mad , had a Divel , &c. Thus we have given you a taste of the first sort of Christs sufferings , to wit , the sufferings of his life .

Now 2. We come to lay forth briefly the sufferings of his death , or near his death ; and how grievous , and dolorous his sufferings were in , and about his death , may appear : 1. By his testifying and complaining how heavy he was , even unto death , Mat. 26.38 . 2. By the great drops , or clods of water and blood , which fell from his face , Luke 22.44 . 3. By his sundry cryes to his Father , that if it were possible , the cup of death might pass from him . 4. By those unworthy things he suffered at the hands of sinners , as being betrayed by one of his own Disciples ; then taken as a Theef with swords and staves , bound and carryed away , and brought as a Malefactor before the Magistrate ; before whom , although he was cleared , yet must he be scourged , stript of his own apparel , clothed with scornful Kingly Robes , a Crown of thorns put upon his head , and a Reed put into his hand instead of a Scepter , and so was he led away as a sheep to the slaughter , and between two Theeves ( as the chief of all sinners ) crucified ; his joynts stretched and racked , his hands and feet digged with nails , ; his side pierced with a Spear , and instead of drink , he had Vineger tempered with Gall reached unto him ; the High Priests scoffed , the Passengers wagged their heads , the Soldiers mocked him ; nay , one of the Theevs upon the Cross , could with his last breath blaspheme him : so many reproaches and contempts were done unto him , as no Chronicle can remember the like ever done to any Malefactor . 5. He was as one oppressed , and forsaken of God , which made him cry out , My God , my God , why hast thou forsaken me ? he not onely suffering the first death , but the pangs of the second death . Thus we see a little , what Christ suffered in his life , and in his death .

Quest. 3. Is , When the sufferings of Christ began ? and when they ended ?

Answ. They began at his Birth , or before , as we have heard , ( he no sooner being conceived , but suspected to be illegitimate ) and continued until the giving up of the ghost ; then , and not until then , were his dolours and torments ended ; as himself witnesseth , John 19.30 . When Jesus had received the Vineger he said , it is finished ; and he bowed his head , and gave up the ghost : which must he understood of his dolours and torments , but not of his Humiliation , which continued so long as he was captivated of death , even unto his Resurrection .

Quest. 4. What were the causes of his Passion ?

Answ. The principal causes of his Passion , were , 1. Gods Decree , for the manifestation of his Justice and Mercy , Acts 2.23 . Him , being delivered by the determinate Counsel and fore-knowledge of God , ( speaking unto the Jewes of Christ ) ye have taken , and by wicked hands have crucified and slain . 2. The great love of God the Father unto his Elect , John 3. ●6 . God so loved the world , that he gave his onely begotten Son , that whosoever believeth in him , should not perish , but have everlasting life . And Romans 5.8 . God commendeth his love towards us in that while we were yet sinners , Christ dyed for us . And so 1 John 4.9 , 10. In this was manifested the love of God towards us , because that God sent his onely begotten Son into the world , that we might live through him . Herein is love , not that we loved God , but that he loved us , and sent his Son to be a Propitiation for our sins . 3. The great love that was in Christ himself unto the Elect , Gal. 2.20 . I live by the faith of the Son of God , ( saith the Apostle Paul ) who loved me , and gave himself for me . And Eph. 5.2 . Walk in love , as Christ also hath loved us , and given himself for us . And so verse 25. Husbands love your wives , even as Christ also loved the Church , and gave himself for it . The instrumental Causes , were Satan , Judas , the High Priests , the Jewes in general , Pilate , and the Roman Souldiers : But these Instruments , neither to be commended , nor excused in this business , they having their own wicked and malicious ends .

Quest. 5 Now we come to the fifth question , To what end Christ suffered ?

Answ. The principal , and next to Gods glory , was to merit for the Elect remission of sins , and freedome from punishment , Coll. 1.14 . In whom we have redemption through his blood , even the forgiveness of sins . And Gal. 3.13 . Christ hath redeemed us from the Curse of the Law . We must not conceive of Christs sufferings as the sufferings of a private man , but as the sufferings of a publick person ; he being our Pledge and Surety , as he is called , Heb. 7.22 . And whatsoever he suffered , he suffered for us ; as Rom. 4.25 . Who was delivered for our offences : that is to say , to death . And 1 Cor. 15.3 . Christ dyed for our sinnes . And 1 Pet. 2.24 . very comfortably ; Who his own self bare our sins in his own body on the tree . And hence it is , that he is said to be made sin for us , 2 Cor. 5.21 . and a Curse for us , Galatians 3.13 . Here take we notice of the difference between the sufferings of Christ , and the sufferings of Martyrs .

1. Christs sufferings were an acursed punishment . The sufferings of Martyrs are onely Chastisements or Tryals . 2. Christs sufferings were Meritorious , so are not the sufferings of Martyrs ; but a duty , and debt . There be other ends of Christs Passive obedience , as the mortifying of sin in the Elect , Rom. 6.6 . Knowing this , that our old man is Crucified with him , that the body of sinne might be destroyed , that henceforth we should not serve sinne . And the giving of them an example of suffering patiently , 1 Peter 2.21 . Christ suffered for us , leaving us an example , that we should follow his steps . Thus we have the five Questions answered . Now we come to the Uses .

Vse 1. To inform us , and that divers wayes . 1. To let us see into the fierceness of Gods Wrath , and wonderful Justice against sinne ; when nothing could expiate it but the death of his Sonne , when nothing could satisfie for it , but the blood of the Lord Jesus ; what think we then of those that make nothing of sinne , do not account it to be of an horrible and accursed nature ?

2. See we here the great love of God the Father , that rather then we should perish everlastingly , his Sonne must undertake for us ; he must satisfie for us , become sinne , become a Curse for us , dye the accursed death of the Cross for our sakes , John 3.16 . God so loved the world , ( it cannot be expressed how much ) that he gave his onely begotten Sonne to dye for us . In this God commendeth his love unto us , as the Apostle Paul , Romans 8. And in this he manifested his love unto us , as the Apostle John saith , 1 John 4.9 , 10. Herein is love ; indeed a miracle of love , that God the Father should so love his enemies , as to give his onely Sonne to dye for them . Very moving is that phrase of the Apostle Paul , Rom. 8.32 . He that spared not his own Sonne , but delivered him up for us all ; as though he had loved us better then his own Son . As the Lord saith of Abraham , Gen. 22.12 . ( when at his command he was ready to offer up his only son Isaac : Now I know that thou fearest God , seeing thou hast not withheld thy sonne , thy onely sonne from me . So may we say of God , that we know that he loved us , because he hath not withheld his Son , his onely Son from us , but hath given him to that accursed death for our sakes . 3. See we here the great love of Christ himself , unto his Church ; that rather then she should perish , he would give himself to death , even the accursed death of the Cross ; as Gal. 1.4 . Who gave himself for our sinnes : which phrase intimates unto us , how willingly he laid down his life for our sake . Now indeed , had not his death been voluntary , it could not have been satisfactory . But that he laid down his life willingly for us , is evident by many circumstances about his death ; as when Peter counselled him to spare himself , see what he got for his labour , Matthew 16.23 . Get thee behind me Satan , saith Christ unto him . And when Judas was ready to betray him , see what our Saviour saith unto him , John 13.27 . That thou dost , do quickly . And when Judas was gone out , to get company to apprehend him , he went to the place he had wont to be in , so as Judas might readily find him ; nay , he met them in the mid-way , that came to take him , and tells them he was the Party they sought for ; and when they fell to the ground upon his saying , I am he ; he would not escape from them . All these particulars you may observe in the eighteenth Chapter of John , Verse first , &c. He could have been rescued by the Angels , ( Matth. 26.53 . ) but would not ; and when by his Adversaries he was provoked to have come down from the Cross , ( Matthew 27.42 . ) and could have done so , he would not . All these circumstances let us see , how willingly he laid downe his life for our sakes , according to that he saith , Joh. 10.18 . No man taketh my life from me , but I lay it downe of my selfe : I have power to lay it down , and I have power to take it again . And doth not this much commend the love of Christ to us , he so willingly laying down his life for us ? No marvel the Apostle Paul , Ephes. 3.19 . cals this love of his a love passing knowledg .

Vse 2. For the great comfort and consolation of all true beleevers , and that on severall cases . 1. Doth their present infirmities , or their ancient grievous sins stare them in the face ? Doth at any time the weight and butden of sin , with the wrath of God due for the same , oppresse them ? let them weigh and perpend the price of their redemption , the great ransome was given for them ; to wit , the precious blood of the Son of God : as 1 Pet. 1.18 , 19. Ye were not redeemed with corruptible things , as Silver , and Gold ; but with the precious bloud of Christ : A ransome invaluable , and of infinite merit . It being more ( the passion of Christ for a short time ) then if all men and Angels had suffered for ever .

Secondly , Hath God the Father out of his infinite love , given his Son to die for thee ? then do not thou doubt the supply of all necessaries inward , and outward ; he that hath given the greater , will also give the lesser ; Christ is more worth then ten thousand worlds , and Christ is the sweet and pleasant fountain of all other good things . It is for him , and through him , that we have any thing , that is good ; see what the Apostle saith , Rom. 8 32. He that spared not his own Son , but delivered him up for us all ; how shall he not with him also freely give us all things ? The Lord that hath given thee Christ , and him to die for thee , will give thee an increase of grace , will give thee to persevere in grace ; nay , in the end , will give thee eternal life . Rom. 5.10 . And in regard of outward things , it is comfortable to hear what the Lord saith , Psal. 34.10 . The young Lions do lack and suffer hunger ; but they that seek the Lord , shall not want any good thing . And Heb. 13.5 . I will never leave thee , nor forsake thee ; For let God be true and every man a liar . But this is an argument of arguments , which the Apostle useth to perswade true beleevers , touching their outward supply ; I mean , Rom. 8.32 . He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ?

Vse 3 To exhort , and that divers waies . First , Is it so , that the Sonne of God did humble himself so farre as to take upon him , the forme of a Servant ; nay , even to die the accursed death of the Crosse , and For our sins , and iniquities ? O then , let us be exhorted to grieve and mourn for sin , the proper , and procuring cause of his sufferings . How can we but lament that which procured Christs death ? Be troubled and vexed for that which caused the Son of God so much trouble and vexation ? There is nothing doth so demonstrate the horrible nature of sin , 〈◊〉 the death of Christ for sin ; and there is nothing should move us more to grieve for sin , then considering that our sins have pierced the Son of God , and killed the Lord of life . If this consideration will not move us , nothing will . See Zachar. 12.10 . I will pour upon the house of David , and upon the inhabitants of Jerusalem the Spirit of grace , and supplications ; and they shall look upon me whom they have peirced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitternesse for him , as one that is in bitternesse for his first born .

2. To exhort every one of us to hate , and shun sin for the time to come . Oh , How can we love that , how can we favour that , which nailed the Son of God to the crosse ? Will not we labour to die to that , for which the Son of God dyed ? O let us down with this body of sin ; as the Apostle hath it in 1 Cor. 9.27 . I keep under my body , and bring it under subjection . He beat down his corruption as it were with clubs ; for so the word he here useth in the Originall signifies , as the Apostle Peter exhorts , 1 Pet. 4. ver. 1 , 2. Forasmuch as Christ hath suffered for us in the flesh , arm your selves likewise with the same mind ; for he that hath suffered in the flesh , hath ceased from sin , that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the will of God . And is not this one speciall end why the Son of God gave himself to death for us ; to wit , that we might become a holy people ? Gal. 1.4 . Surely , to go on in sin , is horrible ingratitude to God , and Christ ; nay , the truth of it is , we should be so affected to God who gave Christ , and to Christ who gave himself to that accursed death of the Crosse for our sins , as we should rather our selves admit of death , even the most bitter and torturing death , then admit of the least sin wittingly , and willingly .

Thirdly , Did God the Father so love us , as to give us his Son ; nay the Son so love us , as to give himself to death for our sakes ? why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake , for Christ sake . Shall Christ the Sonne of God willingly dye for us , and shall we not willingly lay down our lives for him and for his Truth upon a call , that so we may glorifie him ? Joh. 21.19 . And for his people upon a call , that so we may manifest that his example swayes us ? as 1 John 3.16 . Herby perceive we the love of God , because he laid down his life for us , and we ought to lay down our lives for the brebren .

Thus far touching Christs Passive obedience ; and the third Member of the third Principle .

MEMBER IV. And by his righteousness .

WHerein we have implyed Christs Active obedience , as in the former Member his Passive : and this we deliver in the form of a Doctrine ; thus ,

Doct. Jesus Christ the eternal Son of God , although he was crucified to death as he was man , yet was he a just and righteous man . In the prosecution of this Point , we are only to make good the latter part of the Doctrine , to wit , that Christ even as he was man , was Just and Righteous : To this purpose see 2 Cor. 5.21 . He hath made him to be sin for us ( that is to say , a sinner by imputation ) who knew no sin ; that is to say , who was without sin . And Heb. 4.15 . We have not an high Priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . And hence it is that the Apostle Peter calls him , A Lamb without blemish and without spot , 1 Pet. 1.19 . And that the Apostle Paul saith of him , Rom. 10.4 . He is the end of the Law ; that is to say , the perfection of the Law ; whatsoever the Law could exact , he not only suffered but likewise was , and did .

Now we are to know that Christ as he was man , was righteous two wayes : 1. In his Birth and Conception . 2. In his life and conversation .

1. In his Birth and Conception : Luke 1.35 And the Angel answered and said unto her , ( to wit , to Mary the mother of Christ ) The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee ; therefore also that holy thing which shall be born of thee , shall be called the Son of God . So Matth. 1.20 . Joseph thou son of David , fear not to take unto thee Mary thy wife ; for that which is conceived in her is of the Holy Ghost . And although Mary was a sinner , yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs humane nature was made ; and for the guilt of Adams fall , it did not belong unto him , he not coming from Adam by natural generation but by a miraculous Conception . Nay further , in his Conception and Birth , his humane nature was not only free from sin , but withal inriched and filled with Grace and holiness , and that in greater measure then all men and Angels ; as John 1.14 . The Evangelist speaking of him , and according to his humane nature , saith , he was full of Grace : and in chap. 3. ver. 34. God giveth not the Spirit by measure unto him ; that is to say , he gave it unto him in an abundant measure : and yet the Holiness of Christ as man , is not infinite , but finite ; there being this difference betwixt his Righteousness as he is God , and his righteousness as he is man . His righteousness as he is God being infinite and uncreated : his Righteousness as he is man being finite and created . Thus we see , even as Christ was man he was righteous in his Birth and Conception .

2. As he was man , he was righteous likewise in his Life and Conversation : his whole course of life being conformable to the absolute Righteousness of the Law : as 1 Pet. 2.22 . Who did no sin , ( speaking of Christ ) neither was guile found in his mouth . And John 8.29 . He that hath sent me is with me ; the Father hath not left me alone , for I do always those things which please him .

The Point being thus maintained , we come to answer two Questions . 1. To what end was Christs Active obedience , the Righteousness of his Humane Nature , and the Righteousness of his Life ? 2. If perfect Righteousness and eternal life be merited by Christs Active obedience , how comes it to pass that the Scriptures speak so little of this kind of obedience , and so much of his Passive ?

Quest. 1. To what end was Christs Active obedience , the Righteousness of his humane nature , and the Righteousness of his life ?

Ans. The principal end ( next to Gods glory ) was to merit for the Elect perfect Righteousness , and eternal Salvation : As we must not conceive of Christs sufferings as the sufferings of a private man , but as the sufferings of a publike person , he being our Surety and pledge : so we must conceive of the Righteousness of his humane nature and life , his Active obedience ; it was not for himselfe , but for us ; as Isai. 9.6 . Vnto us a child is born ; and Rom. 8.2 , 3 , 4. which place is to be understood of the perfect righteousness of Christs humane nature , imputed to all true Believers , he so meriting a cover for their corrupt nature ; and touching the righteousness of his life , that he thereby further merited for the true Believer righteousness and eternal life : do but see , Rom. 5.6 . As by one mans disobedience ( to wit Adams ) many were made sinners ; so by the obedience of one ( to wit , Christ ) shall many be made righteous : and so in ver. 17. of the same Chapter , If. by one mans offence , death reigned by one ( to wit , Adam ) much more they which receive abundance of grace , and of the gift of righteousness , ( that is to say , they who out of Gods abundant favour , are justified by the righteousness aforesaid ) shall reign in life ; that is , shall be saved : And Rom. 10.4 . Christ is the end of the Law for righteousness to every one that believeth : and eternal life is a consequent of this perfect righteousness the Apostle here speaketh of . We all owe the Lord a double debt ; 1. The debt of punishment for the breach of his Law . 2. The death of obedience ; to wit , the perfect fulfilling of the Law . Now Christs Passive obedience doth discharge the former debt , his Active obedience the latter : by his Passive obedience he hath merited for us remission of sins , and freedome from punishment ; and by his Active obedience he hath merited for us perfect Righteousnesse , and eternal life .

There be other ends of Christs active obedience ; as the meriting for the Elect sanctifying Grace . As Joh. 17.19 . For their sake ( saith Christ ) I sanctifie my self , that they also might be sanctified . And then that he might be an example of Holiness , as Matth. 11.29 . Learn of me , for I am meek and lowly in heart .

Quest. 2. The second Question is , If perfect righteousness and eternal life be merited for the Elect by Christs Active obedience , how comes it to pass that the Scriptures speaks so little of this kind of obedience , and so much of his Passive ?

Ans. 1 Because his Passive obedience was most sensible , and exposed to the eyes of all . 2. Because the Ceremonial Types had especially their accomplishment in it . 3. Because this was the chief and principal part of his obedience . 4. The Passive implies the Active . Now we come to the Uses of the Point .

Vse 1. To abase , and greatly to humble us , our natures and lives being ●o stained and defiled , as nothing could be a cover unto them but the righteousness of the Son of God ; the righteousness of all men and Angels , being insufficient this way , to wit , to hide the filthiness of our natures and lives from the eyes of Gods Justice . Oh the cause we have to lament the impurity of our natures and lives , when nothing could be a Remedy for us , but the Son of God must assume our nature , and here in the world work righteousness for us ! This consideration should not a little humble us , but likewise work in us a great dislike and loathing of sin , and of our selves for sin .

Vse 2 To inform us touching the goodness of God unto us . We in Adams loynes having undone our selves and lost all righteousness , that the Lord should provide us a Saviour , not only to merit for us remission of sins and freedom from punishment by his Passive obedience , but likewise perfect righteousness and eternal salvation by his Active ; so as let the Justice of God be objected any way to the true Believer , he hath sufficient answer in his Pledge and Surety the Lord Jesus ; and hence it is that the Apostle saith , Rom. 10.4 . Christ is the end of the Law for righteousness to every one tht believeth : If the Law and Justice of God require punishment for sin and disobedience , the Believer hath the death and passion of Christ to interpose ; if the Law and Justice of God require perfect righteousness , to be justified in Gods fight , and to enter heaven , the true Believer may have present recourse to the holy nature and life of Christ , as his cover and righteousness ; so as whatsoever the true Believer should be , should do , should suffer , Christ was , did , and suffered . And may not this greatly comfort the true Believer , that the Lord hath provided such a Saviour ? and further , that his righteousness , whereby he is justified in Gods sight , and must enter heaven , is not in his own keeping , as his first righteousness in Adam was , which was quickly lost ; but in the keeping of the Lord Jesus , and so cannot be lost ? The Believer may lose this and that outward thing , which for the present he enjoyed , or 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 the seventh and last Member thereof .

MEMBER VII . Accomplished all things needful for the salvation of Mankind .

ANd this take likewise in the form of a Doctrine , and let the whole Principle be it .

Doct. Jesus Christ , the eternal Son of God , being made man , by his death upon the Cross , and by his righteousness ( that is to say , by his obedience passive and active ) hath perfectly alone by himself accomplished all things needful for the salvation of mankind .

This Principle ( as you know ) consists of seven Members , six of which we have already handled particularly , and so the last onely remains to be spoken of .

Now for the opening of it , take onely two questions .

1. Whether mankind hath no benefit by Christs Exaltation ; because the Catechisme ascribes all to his Humiliation , his obedience passive and active ? 2. How we must in this passage understand mankind ?

Quest. 1. The first question is , Whether man kind hath no benefit by Christs Exaltation , because the Catechisme ascribes all to his humiliation , his obedience , passive and active ?

An. Although Christs exaltation be no part of his satisfaction , he by his obedience passive and active , having fully satisfied his Fathers justice in the behalf of mankind ; why yet mankind hath great benefit by his exaltation , and the severall degrees of it ; as his resurrection , ascension , and his sitting at his fathers right hand ; his exaltation being an essentiall part of his mediation .

Quest. 2. How we must in this passage understand mankind ?

Answ. Although Christs satisfaction be onely effectuall to the Elect , according to these places of Scripture , Matth. 1.21 . Thou shalt call his name Jesus , for he shall save his poople from their sins ; and John 10.15 . I lay down my life for the sheep . And so Ephes. 5.23 He being called the Saviour of the body , his body , to wit , the Elect ; why yet it cannot be denied but that his satisfaction was sufficient for all mankind ; for the Whole posterity of Adam ; according to these places following , John 1.29 . Behold the Lamb of God , which taketh away the sinne of the world ; and John 6.51 . I am the living bread which came down from heaven , if any man eat of this bread , he shall live for ever : And the bread that I will give , is my flesh , which I will give for the life of the world : And so 1 John 4.14 . We have seen and doe testifie , that the Eather sent the Son to be the Saviour of the world ; and 1 Tim. 2.6 . Who gave himselfe a ransome for all : Hence it is , that Christ is to be offered to all unto whom the Gospel comes , As Mark 16.15 . And he said unto them , ( to wit , Christ unto his Apostles ) goe ye into all the world , and preach the Gospel to every creature ; that is , make a tender of Christ to every creature , every reasonable creature , not only Jewes , but Gentiles ; and hence it is , that the Gospel commands every man and woman to repent and beleeve in Christ ; as Mark 1.15 . Repent ye , and beleeve the Gospel ; that is , ( as though our Saviour should say ) beleeve that you shall be saved by my merits : and hence is also the universall promise of salvation made to every one that shall beleeve in Christ , as John 3.16 . God so loved the world , that he gave his only begotten Sonne , that whosoever beleeveth in him should not perish , but have everlasting life . And the truth of it is , there is no defect in the remedie , but in regard of the merit of Christ every man and woman becomes saveable ; and yet we must not think that every particular man and woman shall be saved ; for this is directly contrary to many places of Scripture : As do but see Matth. 25.46 . our Saviour having laid forth what should be the manner of his proceeding at the last day , These ( saith he ) shall goe away into everlasting punishment ; but Matth. 7.13 , 14. Enter ye in at the strait gate , ( saith Christ ) for wide is the gate , and broad is the way that leadeth to destruction , and many there be which goe in thereat ; because strait is the gate and narrow is the way which leadeth unto life , and few there be that find it . Nay , not every one that liveth in the visible Church shall be saved , Matth. 20.16 . Many be called , ( to wit , outwardly by the word ) but few chosen , that is to say , called effectually , and so their elections manifested ; but Matth. 7.22 , 23. Many will say to me in that day , ( to wit , the day of judgment ) Lord , Lord , have not we prophesied in thy name , and in thy name have cast out divels , and in thy name have done many wonderful works ? And then I will professe unto them , I never knew you ; depart from me ye that work iniquity . And the truth of it is , there is a world of people unto whom Christ never intended to apply his merits effectually , as we may observe by that passage in his prayer , John 17.9 . I pray for them , I pray not for the world , ( to wit , the world of the reprobate ) and Luke 2.34 . And Simeon blessed them , and said unto Mary his Mother , Behold , this child is set for the fall and rising again of many in Israel ; observe the phrase ; Is set ; that is to say , appointed of God by an unchangeable decree , as to be the rising of some , so to be the fall of others ; and so 1 Pet. 2.8 . And a stone of stumbling ( speaking of Christ ) and a rock of offence , though not a cause , yet an occasion of their utter ruine , and perdition . And as we must not think that every particular man and woman shall be saved ; so likewise we must not think that every particular man and woman may be saved if they will : And amongst other reasons this is one ; justifying faith is not in mans power ( it being a supernaturall gift ) and without it , no man can have any saving benefit by Christ ; now that justifying faith is not in mans power , see John 6.44 . No man can come to me ; ( saith our Saviour ) except the Father which hath sent me draw him . No man can come to me , that is , no man can beleeve in me , except it be given him of my Father . And further , because we say that Christs satisfaction was sufficient for all mankind , yet only effectual to the Elect , we must not think any part of it to be superfluous , because the merit of Christs satisfaction , is not to be applyed by parts ; but the whole merit is to be applyed to each particular person that shall be saved . We proceed to the Uses .

Vse . 1 For Trial and Examination , whether we be of that number that can assure our selves upon good grounds , that Christ is our Saviour , seeing his merits are only effectual unto some , to wit , the Elect. Signes this way .

First , Have we been schooled by the Law ? Gal. 3.24 . Hath the Law brought us to a sight and sense of our natural misery ? Til then we cannot hunger and thirst after Christ , til then we are like to the Laodiceans , who thought themselves rich and wanted nothing , when indeed they were poor , and miserable , and wretched , and blind , and naked . Revel. 3.17 .

The second signe is a dear love to God , John 4.9 . We love him , because he first loved us ; that is , because in Christ we first apprehend his love unto us : when a man apprehends Gods love unto him in the Lord Jesus , how he gave the Lord Jesus unto him to free him from misery , and to make him eternally happy , then he cannot but love the Lord again . A man may receive all outward gifts from God , and never love him ; but a man cannot receive this gift from God , to wit , be assured that God hath given him Christ , and pardon of sinnes , and eternall life in and through him , but he must needs dearly love the Lord , and study how to honour him , and shew himself thankful unto him .

The third signe the apostle Paul laies us down Gal. 5.24 . They that are Christs , have crucified the flesh with the affections and lusts . Sinne doth not raigne as king in those that are united to Christ , that they should obey it in the lusts thereof ; no , their very sinful passions , affections , and desires , are a great trouble , and grief unto them , as we may observe in the Apostle Pauls complaint ; Romans 7.24 . Oh wretched man that I am ; who shall deliver me from the body of this death ?

The fourth Signe : 2 Corinth. 5.17 . If any man be in Christ , he is a new creature : Such as are united to Christ , have a change wrought in them by the Spirit of God , a change in their minds , affections , and conversations ; and hence are described Heb. 5.9 . to be such as obey God .

The fifth Signe ; A special love to Christs members : as they are his members 1 John 5.1 . Every one that loveth him that begat , loveth him also that is begotten of him ; and the 3d chapter , the 14th verse : We know that we have puffed from death to life , because we love the brethren .

6 The last sign we now commend unto you ; A hearty rejoycing to see the word of God prosper and prevaile . Acts 11.18 . When they heard these things ( to wit , the believing Jewes ) they held their peace , and glorified God , saying , Then hath God also to the Gentiles granted repentance unto life . And Acts 15.3 . And being brought on their way , ( to wit , Paul and Barnabas ) they passed through Phenice and Samaria , declaring the canversion of the Gentiles , and they caused great joy unto all the brethren . As the people of God are to pray that the word of God may have free course and be glorified , 2 Thess. 3.1 . that is , may prevaile and prosper in that that God sent it for ; so they cannot but rejoice when they see the fruit of their prayers this way .

Vse 2. To awaken the presumptuous sinner , dreaming of an absolute universal Redemption . Ask such , how they can go on in their sins and have any peace ? They answer , They hope well , because Christ died for all . But did Christ intend that his death should be effectual to all ? There is no question but Christs obedience Passive and Active , was of infinite merit ; but can any ? apply this merit but the penitent ? And do not those that truly apply it , labour more and more to forsake their sins , even those which they have formerly taken great delight in ? Do we think that Christ came into the world to be a Baud to our sins ? nay certainly , he came into the world as to satisfie for sin , so to slay sin . As there is a world of the Elect , so there is a world of the Reprobate , and of whether company are they that go on in their sins ? and the truth of it is , the peace such have is a false peace , as Isai. 48.22 . There is no peace saith the Lord , unto the wicked ; no true peace : and notwithstanding the peace they have now , the time will come when their consciences shall roar and fly in their faces , and when they shall find that their fruitlesse faith was but presumption , and that true of the world which the Apostle saith of Israel , Romans 9.27 . Though the number of the children of Israel be as the sand of the see , a remnant shall be saved , and but a remnant .

Vse 3. For the support and comfort of all truly penitent ; such as see the great number and hainousnesse of their sins , and the infinite wrath of God ready to seize upon them for the same : let such contemplate the sufficiency of the satisfaction and remedy , how the Lord Jesus hath accomplished all things needful for their salvation . Do but see John 3.16 . God so loved the world , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life : See , thou art not excepted , excluded , if thou dost believe , suppose thy sins be never so many , so grievous , ( Isai. 45.23 . Rom. 3.22 , 23 ) Nay , see Christs loving invitation to such as thou art , Matt. 11.28 . Come unto me all ye that labour and are heavy laden , and I will give you rest . And 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 . Nay , is it not the Lords command in plain termes , that thou believe in his Son ? John 3.23 . This is his Commandment , that we should believe in the name of his Son Jesus Christ . Take heed thou dost not , to all thy former sins , add disobedience to this command ; for surely rebellion in this kind will exceed all thy other sins , as 1 John 5.10 , 11. He that believeth not God , hath made him a lyar , because he believeth not the record that God gave of his Son ; and this is the record , that God hath given to us eternal life , and this life is in his Son . And Joh. 16.7 , 8 , 9. If I go not away , the Comforter will not come unto you ; but if I depart , I will send him unto you , and when he is come , he will reprove the world of sin : Of sin , because they believe not on me . And further , 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 . See Rom. 5.7 , 8. Scarcely for a righteous man will one die , yet peradventure for a good man some would even dare to die : But God commendeth his love towards us , in that while we were yet sinners , Christ died for us . And Rom. 8.32 . He spared not his own Son , but delivered him up for us all ; or gave him for us all : And will not we accept of this gift ? no more required of thee then to accept of this gift , and wilt thou not ? Behold , now is the accepted time , now is the day of salvation , 2 Cor. 6.2 .

And so far now by occasion , of the third Principle .

PRINC . IV.

Quest. But how maiest thou be made partaker of Christ and his benefits ?

Answ. A man of a contrite and humble spirit , by faith alone , apprehending and applying Christ with all his merits unto himself , is justified before God , and sanctified .

MEMB. I. A man of a contrite and humble spirit .

NOW we come to the fourth Principle , which requireth of us , how a man or a woman may be made partakers of Christ and his Benefits ? In the first place ( saith the Catechism ) they must have contrite and humble spirits ; A man of a contrite and humble spirit . We commend the Point unto you in the form of a Doctrine , thus ,

Doct. That a man may be partaker of Christ and his Benefits , he must have a contrite and humble spirit . See Isai. 55.1 . Ho , every one that thirsteth , come ye to the waters ( to wit , to Christ ) and he that hath no money : that is , sees nothing in himselfe to trust unto , and so consequently is of a humble and contrite spirit : And Jerem. 50.4 . In those dayes , and in that time , saith the Lord , the children of Israel shall come , they and the children of Judah together , going , and weeping they shall go , and seek the Lord their God : observe I pray you , going and weeping shall seek the Lord their God ; as though that were the way and the onely way to find God in Christ , to partake of Christ and his benefits : And doth not our Saviour tell us this , Matth 9.13 . I am not come to call the righteous ( that is , such as think themselves righteous ) but sinners to repentance ? to wit , contrite and humble sinners , to call them to a new life to partake of me and my benefits . And Mat. 11.28 Come unto me ( saith he ) all ye that labour and are heavy laden , and I will give you rest . And hence it is that the Lord is described , 2 Corinth. 7.6 . to be the Comforter of such as are cast down . And this Doctrine the Apostle James informes us of , Jam. 4.6 . God resisteth the proud , but giveth grace to the humble ; that is , assures such of his favour ; and therefore ver. 10. of the same Chapter , Humble your selves ( saith he ) in the sight of the Lord , and he shall lift you up : And do but see that place for all , 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 , and to set at liberty them that are bruised . Now we come to the Reasons ,

Reas. 1. Such and only such have an appetite to Christ , hunger and thirst after him and his benefits . Till we be sick of sin we can find no need of this Physician , neither care much for him , according to that Mat. 9.12 . They that be whole need not a Physician , but they that are sick When the fiery Serpent ( Numb. 21.9 . ) had bitten and stung an Israelite , then he would run and make use of the Brazen Serpent , but never till then .

Reas. 2. Such and only such do prize Christ at his full value , are willing to part with any thing to purchase him : See what the Apostle Paul saith , Philip. 3.8 , 9. He esteemed all things but dung in comparison of Christ and his Benefits : but to make way for this , observe the deep sense and feeling he had of his owne unworthinesse , 1 Timoth. 1.15 . This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save sinners , of whom ( saith he ) I am chief .

Reas. 3. Such , and only such are made fit to receive Christ by faith , and to make him their own : Mark 1.15 . Repent and believe the Gospel : the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits .

Reas. 4. Such , and only such truly rejoice and take comfort in Christ , account him their chief Treasure and happiness . Gal. 6.14 . God forbid , that I should glory in any thing , save in the Cross of our Lord Jesus Christ ; that is , save in the Passion and Sufferings of our Lord Jesus Christ . But who was this that did thus rejoice in Christ and his Sufferings ? Surely it was one that had such a low opinion of himself , as that Ephes. 3.8 . he stiles himself less then the least of all Saints .

But that you may further see into this weighty Doctrine , we intend to answer the Questions following , 1. What that contrition and humiliation is , which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits ? 2. Whether every man and woman , that hath this contrite and humble spirit , shall certainly be made partakers of Christ and his benefits .

3. Whether this contrition and humiliation be wrought in the like measure , in all that are made partakers of Christ and his benefits .

Quest. 1 What that contrition and humiliation is , which truly , and sufficiently prepares a man or a woman to be made partakers of Christ , and his benefits ?

Answ. This contrition and humiliation , contains the particulars following .

1. A true and distinct sight of sin , and not onely as punishment doth attend it , but as it is vile and lothsome in its own nature ; as Ezek. 36.31 . Then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations .

2. Unfained and sound sorrow : and as for the consequent , so for the cause ; as for punishment , so for sin ; Acts 2.37 . Now when they heard this , they were pricked in the is hearts ; to wit , that they were guilty of the death of the Lord of Life .

3. A being weary of sin , finding it a load , and burden upon the conscience , Matth. 11.28 . Come unto me all ye that labour , and are heavy laden , and I will give you rest . Our Saviour means here , all that have contrite and humble spirits .

4. Humble and hearty confession of sin , as Luke 15.21 . Father ( saith the Prodigal ) I have sinned against heaven , and in thy sight , and am no more worthy to be called thy son . Lu. 23.40 , 41.

5. Earnest suit to the God of heaven for mercy , as the Publicane , Luke 18.13 . God be merciful to me a sinner . And Saul , ( afterwards called Paul ) Acts 9.11 . Behold he prayeth : surely the three dayes he was without sight , he sent up many a loud cry to heaven for mercy .

6. The sixth particular . This Contrition and Humiliation contains a distaste , and dislike of sin ; as Isaiah 30.22 . Ye shall defile also the covering of the graven Images of silver , and the ornament of thy molten Images of gold , thou shalt cast them away as a mensturous cloth , ( to wit , in the day of thy repentance ) thou shalt say unto it , get thee hence . And Luke 19.8 . Zacheus stood and said unto the Lord , Behold Lord , the half of my goods I give to the poor , and if I have taken any thing from any man by false accusation , I restore him four fold . Thus we see now what Contrition and Humiliation is , which truly and sufficiently prepares a man , or a woman to be made partakers of Christ , and his benefits .

But yet we must not think this preparatory work in the particulars aforesaid , to be the same that is in the soul after 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 poor soul then of an earthly Kingdome to be bestowed upon thee .

3. If thou thinkest those that have true Peace of conscience , and Joy in the Holy Ghost to be the happiest people under the sun .

4. If thou tremble at the Word , and honour the very feet of those Instruments that bring glad tydings of peace to such as thy self ; to wit , to wounded consciences .

5. If thou send up strong and uncessant cryes to God for the assurance of his favour in and through Christ .

6. If thou dost pity and compassionate all such , as have broken and bruised hearts .

Vse 3. To exhort all such , as for the present have not contrite and humble spirits , to labour and endeavour for that disposition .

Motives . 1. The contrary disposition , to wit , hardness of heart , and impenitency , is a great sin , and a grievous judgement : A great sin , Rom. 2.5 . But thou after thy hard and impenitent heart , treasurest up unto thy self wrath against the day of wrath . A grievous judgement : Exod. 9.12 . And the Lord hardened the heart of Pharaoh . See John 12.40 . Now there be two kinds of hardness of heart : 1. Sensible , that which is perceived and felt ; and this may be in the godly , as Isa. 63.17 . Oh Lord , why hast thou made us to erre from thy wayes , and heardened our hearts from thy fear ? 2. Insensible , that which is not perceived and felt ; and this indeed is a great sin and plague .

2. The second Motive . The sooner we labour after this disposition , the more easily in likelyhood we shall attain unto it : when a heart hath been long hardened with the deceitfulness of sin , it will not easily become a contrite and humble heart ; and therefore Psalm 95.7.8 . To day if ye will hear his voice , harden not your hearts . So Joel 2.12 , 13. Besides , it may be hereafter we shall not enjoy the like means this way , we do for the present .

3. Without this contrite and humble spirit ( according to the Doctrine ) we cannot partake of Christ , and his benefits : this is the Messenger that Christ ever sends before him unto those of years , ( for we do not now speak of Infants ) and wo be unto us , if we do not partake of Christ , and his benefits ; it had been good for us , we had never been born .

4. Whosoever hath this contrite and humble spirit , shall certainly partake of Christ , and his benefits . Now this may greatly induce us to labour for this disposition , when the issue undoubtedly shall be so good , and so happy . Suppose this business be difficult and tedious , why yet such an issue must needs put us on in it . These are the Motives .

Now we proceed to the Means of a contrite and humble spirit .

Means . 1. Prayer to God in the best manner we can ; it is he that must bruise our hard and stony hearts , Ezek. 36.26 . I will take away the stony heart out of your flesh , and I will give you an heart of flesh ; to wit , a contrite and humble heart .

2. Because the Lord doth many times make use of afflictions and judgements , for the bruising of mens hearts ; when he sends any great affliction upon us , let us not stand out against him , but joyn with him : when he goes a bout to humble us , let us labour to humble our selves , as Saul ( afterwards called Paul ) Acts 9.6 . trembling , and astonished , said , Lord , what wilt thou have me to do ? When the hand of God is upon us , let us not stand murmuring and repining , but fall to examination of our Spiritual estates and cases , as the Wise-man adviseth us , Eccles. 7.14 . In the day of adversity , consider .

3. Constant dependance upon the Ministry of the Word , Jer. 23.29 . Is not my word like as a fire , ( saith the Lord ) and like a hammer that breaketh the Rocks in pieces ? Now we are to know that the Law hath a stroke in this work , and so the Gospel .

1. The Law , by revealing of sin , and the woful consequents of it , and so ( the Spirit of God co-operating ) there is caused a servile fear , and trembling ; a kind of contrition , and humiliation ; which the Apostle , ( Rom. 8.15 . ) cals the spirit of bondage , causing fear ; when the Spirit of God puts an edge upon the Law , puts a sword into the hand of the Law , to prick and wound the heart , and to restrain it in the wayes of sin for fear of punishment . Many a man and woman hears the Law opened , and the threatnings of it thundringly denounced , but stir not , are little moved : but when once the Lord by his Spirit puts an edge upon the Law , then the stoutest heart trembles and quakes . Now that the Law may have a kindly work upon us , 1. By the Law let us labour for a distinct knowledge of sin . 2. Rightly to understand what the Curse is , which the Law threatneth unto sin and sinners . 3. Examine our selves how guilty we are of that which the Law threatens the Curse unto ; to wit , sin . 4. Finding our selves guilty , to labour our hearts to a deep contrition and humiliation .

Now , ( as we have heard before ) as the Law hath a stroke in this work , why so the Gospel ; more and more melting the heart , by discovering Christ , whom the sinner hath pierced by his sins ; and by supporting the heart by a secret hope of mercy , and possibility of help , in and through Christ ; even as Jonah , Chap. 2. verse 4. Then I said , I am cast out of thy sight , yet I will look again toward thy holy Temple . Or as the Prodigal Son , Luke 15.17 , 18. And when he came to himself , he said , How many hired servants of my fathers house have bread enough , and to spare , and I perish with hunger ? I will arise , and go to my father , and will say unto him , father , I have sinned against heaven , and before thee , &c. Now after the Law hath humbled us , and the Gospel conveyed this glimpse of hope into our hearts , it must be nourished and cherished ,

1. By considering of the Lords Infinite and Almighty Power , how he is able more and more to bruise our souls , to make us more and more capable of Christ , and so to bring Christ nearer unto us , that we may partake of him , and his benefits ; Luke 1.37 . With God nothing shall be unpossible . And Matth. 3.9 . God is able of stones to raise up children unto Abraham .

2. The freeness of Gods mercy must be considered of ; he requires nothing of thee to procure this mercy , but shewes mercy , because he will shew mercy . Suppose thou hast never so many exceptions to thy self , why yet thou belonging unto him , and his mercy being a free mercy , he will proceed with thee , until he hath made thee capable of Christ , and bestowed Christ upon thee , and his benefits ; Ezek. 36.26 . I will take away the stony heart out of your flesh , and I will give you an heart of flesh . And Isaiah 43.25 . I , even I am he that blotteth out thy transgressions for mine own sake .

3. For supporting of this hope , consider we of the riches of Gods mercy , unto the proper objects of mercy , Contrite and Humble men and women ; such as mourn , because they can mourn no more for their sins ; such as would fain look towards Christ , whom nothing can satisfie but Christ ; see Isaiah 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon .

Thus far by occasion of the first Member of the fourth Principle .

Now we come to the second Member thereof .

MEMBER II. By faith alone .

WHerein the Catechisme further acquaints us , how we may be made partakers of Christ , and his benefits . The Doctrine is this :

Doct. That a man may partake of Christ and his benefits , he must not onely have a contrite and humble spirit , but he must likewise be qualified with faith .

But because we have already spoken of a contrite and humble spirit , take the point in a more brief form ; as thus ,

That a man may partake of Christ and his benefits , he must have faith , he must believe .

See John 3.14.15 . As Moses lifted up the Serpent in the Wilderness , even so must the Son of man be lifted up , that whosoever believeth in in him should not perish , but have eternal life . And Acts 10.43 . To him give all the Prophets witness , that through his Name , whosoever believeth in him , should receive remission of sinnes . And Chapter 13. the 38 , and 39 verses . Be it known unto you , Men , and Brethren , that through this man is Preached unto you the forgiveness of sinnes , and by him , all that believe , are justified from all things , from which he could not be justified by the Law of Moses . And so Paul and Silas to the Jailor , Acts 16.31 . Believe on the Lord Jesus Christ , and th●u shalt be saved . Not that faith must be supposed to be in our own power , John 3.16 . But is the gift of God , Romans 9.33 . the Lord requiring no more in the Covenant of grace then he gives .

Now the Reasons of the Doctrine .

Reas. 1. Faith is the condition of the new Covenant , the Covenant of grace ; which is evident , as in the places fore-cited , so in other places ; as Mark 16.15 , 16. Go ye into all the world , and preach the Gospel to every creature , he that believeth shall be saved , but he that believeth not , shall be damned . And John 29.31 . These sayings are written , that ye might believe that Jesus is the Christ , the Sonne of God , and that believing , ye might have Life through his Name .

Reas. 2. Faith is the onely Spirituall hand , whereby we receive Christ , and his benefits ; as John 1.12 . As many as received him , to them he gave power to become the sonnes of God , even to them that believe on his Name . No faith , no receiving of Christ , and then no benefit by him . And it is not every faith that will do this , but only that faith which by way of propriety is called the faith of Gods Elect , Titus 1.2 none but the Elect having it , and all the Elect being possessed of it in this life at one time or other .

Now for the further seeing into this Doctrine , we enquire into the things following : First , The kinds and sorts of faith , that so we may find out that faith which will serve the turne . Secondly , Wherein the Nature and Essence of that faith consisteth which will serve the turn .

1. Touching the first ; there be four sorts of faith . 1. Miraculous : 2. Historical : 3. Temporary . 4 Justifying .

1. A miraculous faith is , when a man believes that some extraordinary thing shal be affected either by himself or others ; or that some extraordinary thing shal come to pass , for which he hath some special promise or revelation . Mat. 17.20 . 1 Cor. 13.2 . Acts 14.9 . Now the commendation of this faith is rather from the ground of it ( to wit , the special promise or revelation ) then from the gift it self . Of its own nature simply , it comes short of receiving and applying Christ ; as is evident by this reason , Because it may be in a Reprobate : See Mat. 7.22 , 23. Many will say to me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name cast out Divels , and in thy name done many wonderful works ? And then will I profess unto them , I never knew you , depart from me ye that work iniquity .

2 The second kind of faith is an Historical faith , and that is a bare assent ( and no more ) to the truth of the Scriptures ; a believing that the Scriptures are true , without resting on them , or affecting of them . Now that this faith is too short to the purpose aforesaid , is plain , because it is to be found in the very divels themselves , Jam. 2.19 The Divels believe and tremble .

The third kind of faith is a Temporary faith : Now this kind of faith goes beyond the Historical in two degrees : First , In that with knowledge and assent is joined such a profession of the truth as carries a shew and form of Godliness , as we may see in Simon Magus , Act. 8.13 . Then Simon himself believed also , and when he was baptised , he continued with Philip , &c. 2. A kind of rejoycing and glorying in that knowledg , assent , and profession : as Mat. 13.20 , 21. He that receiveth the seed into stony places , the same is he that heareth the word , and anon with joy receiveth it ; yet hath he not root in himself , but dureth for a while . And John 5.35 . our Saviour speaking to the Jews of John the Baptist . He was a burning and a shining light , and ye were willing for a season to rejoice in his light . But this faith being not a well rooted faith , at the length it vanisheth away and comes to nothing , and therefore called a Temporary faith ; and being not well rooted , it is too short likewise for the business aforesaid , is not able in a found and kindly way to receive Christ .

4. The fourth kind of faith is a Justifying faith : so called because it apprehends that which doth justifie , to wit , Christ . It is likewise called a Sanctifying faith , because it purifieth the heart , Acts 15.9 . Purifying their hearts by faith : and so a saving faith , because the end of it is salvation , 1 Peter 1.9 Receiving the end of your faith , even the salvation of your souls . Now this faith , as it hath many effects beyond the other kinds of faith , so likewise it comprehends them all ; as the Historical , and Temporary , why so the miraculous faith ; for he that hath Justifying faith , if so be he had any extraordinary revelation or special promise made unto him , hee could as well lay hold upon them as upon that Revelation and those Promises he doth lay hold upon . And if you ask me what this justifying faith is ? I answer , It is that grace of Gods Spirit , whereby a man of a contrite and humble spirit is enabled to receive Christ and his benefits . Not but that this faith hath other effects , and a larger extent ; but yet this is a principal effect of it . Thus we have found out the faith that will serve the turne .

We come now in the second place to enquire wherein the nature and Essence of this faith consisteth ?

Answ. In four acts of the soul , the former two being acts of the Understanding , the latter two being acts of the Will .

1. The first act is this , to wit , a knowing of Christ aright , and that which the Gospel reveals to mankind concerning him .

As first , I must know that Christ is an All sufficient Saviour .

2. I must know that he and all his merits are offered by the Lord to me , as well as to any other . Mark 16.15

3. I must know that Christ is so offered to me , as I am commanded to believe that he and his merits belong to me . Mat. 11.28

4. I must know how and upon what terms Christ is offered unto me , not only as my Saviour to free me from Gods wrath , and to bring me to heaven ; but likewise as my Lord and King , to rule and govern me , and I unfainedly and heartily to serve and obey him ; he being only a Saviour to such , and unto all such : as Heb. 5.9 . being made perfect , he became ( to wit Christ ) the Author of eternall salvation unto all them that obey him .

This knowledg of Christ or the Gospel , is the first thing wherein the nature and essence of justifying faith consisteth ; it being an excellent grace , and ever having knowledg concurring to the being of it ; and hence it is , that sometimes this faith is called the knowledg of Christ , as Isai 53.11 . By his knowledg ( that is , by faith in him ) shall my righteous servant justifie many ; and John 17.3 . This is life eternall , that they might know thee the only true God , and Jesus Christ whom thou hast sent .

The second act of the soul , wherein the nature and essence of this faith consisteth , is the assent and credit that the mind giveth unto all aforesaid , as to an undoubted truth ; to wit , that Christ is indeed an all-sufficient Saviour , and that God offereth him unto me , commanding me to receive him , and that in this gracious offer he meaneth as he saith , and that he and all his merits belong to me , if I will receive him upon those terms the Lord offereth him on . In respect of this second propertie , faith is called a beleeving of God , as Rom. 4.3 . Abraham beleeved God , and 1 John 5.10 . He that beleeveth not God , hath made him a liar . See Exod. 14.32 .

The third act of the soul , wherein the nature and essence of this faith consisteth , is the consent that the will giveth to this blessed offer of Christ in the Gospel , not only for the undoubted truth , but for the incomparable goodnesse , and excellency of it ; as when the contrite and humble soul saith not onely , this is a faithfull saying , but likewise worthy of all acceptation , that Christ Jesus came into the world to save sinners : And suppose the beleever ( through the sense he hath of his own unworthinesse ) find much reluctancy and doubting , to hinder this act of faith ; why yet his soul unfainedly desireth , and longeth to receive Christ upon the termes aforesaid : In respect of this propertie , faith is called an hungring and thirsting after Christ ; as Matth. 5.6 . Blessed are they that do hunger and thirst after righteousness ; to wit , after Christ and his righteousnesse : And Rev. 21.6 . I will give unto him that is a thirst , of the fountain of the water of life freely .

The fourth act of the soul wherein the nature , and essence of this faith consisteth , is a resting and relying upon Christ and him alone for the obtaining of Gods favour , and eternall life . And indeed this is of all other the chief act of the soul in true faith , and that wherein the being and essence of it doth briefly consist : In respect of this property it is called a beleeving in or on Christ , or a trusting in Christ , or a receiving of Christ ; as John 3.16.18 . Ephes. 1.12 , 13. John 1.12 . These several phrases implying one and the same thing . Thus we see now wherein the nature and essence of justifying faith consisteth .

But the things following we must be put in mind of .

1. That there are several degrees of faith , the several acts aforesaid , being ( in those that are qualified with this grace ) in some more distinct and strong , in others more dim and weak ; I mean , the former knowledg , assent , consent and receiving : Yet the weakest faith being a true faith serving the turn to the purpose aforesaid .

2. That in one and the same party , the several acts aforesaid are sometimes more strong , and sometimes more weak .

And 3. That some of the acts of faith may be strong , and some of them weak in one and the same partie , and at one and the same time .

Object But may some men say , Is not this likewise an act of justifying faith to be assured ; or aussrance of Gods favour , and that Christ and his benefits are mine ?

Answ. First , Although this assurance be attainable , and some do attain unto it in this life , to wit , in process of time , after many Trials , and Combats , after many experiences of Gods love , after the practice of holy duties long continued in , and constantly stuck unto ( for otherwise ordinarily it is not attained unto ) why yet there be many , that ( no question ) have a true and right faith , that do not attain unto it in this life , I mean to this assurance .

Secondly , This assurance is not an act of justifying faith , as it justifieth ; but an act of faith following justification , or an act of experience in one already justified by faith , or a fruit of faith ; it being not properly of the nature and essence of justifying faith . The doctrine being thus opened , we come to the Uses .

Vse 1 To inform us touching the miserable condition of divers men and women for the present , all such as are not qualified with this faith ; no justifying faith , no Christ ; no Christ , no salvation ; and if no salvation , what but damnation ? Now divers men and women , may it not be concluded of them , that they are altogether destitute this way ?

As first , all such as are grosly ignorant ; faith being a wise grace of Gods spirit , and presupposing knowledg in some measure .

2. All prophane persons , a justifying faith being a sanctifying faith .

3. All such whose hearts are not shivered and broken in some measure , in the sight and sense of their naturall miserie ; contrition and humiliation ( ever in those of years ) being the usher to this faith . And the misery of such is the greater , because either they make no reckoning of this grace , or presume they have it alreadie , when alas there is no such matter ; or think it is impossible to attaine unto , or if they should go about it , that it would cost them too much pains , or bring upon them too much damage , or trouble , by forgoing their sinfull pleasures , and profits , or exposing them to dangers and persecutions ; or else think it is so easie a thing to get , as they may obtain it when they will , and so put off the seeking of it untill their death beds : well , we see all such as are destitute of this grace to be for the present in a wofull condition : no measure of this grace , no benefit by Christ ; and then woe and alas .

Vse 2 For trial and examination , whether we be qualified with this grace or no , seeing it is of such necessity as that without it we cannot partake of Christ and his Benefits . To this purpose , 2 Cor. 13.5 . Examine your selves whether you be in the faith ( that is , whether a true faith be in you or no ) prove your owne selves ; know you not your own selves , how that Jesus Christ is in you , except ye be Reprobates ? Now if we say we have a Justifying faith .

First , How came we by it ? How was it wrought in us ? Did it come by hearing of the word ? Rom. 10.17 . Faith cometh by hearing , and hearing by the word of God . Hath the Law been thy School-master to bring thee to Christ ? Gal. 3.24 . Hath the ministry of the Law effectually discovered thy sins and miserable condition unto thee , and so thy heart became contrite and broken ? Before Christ came into thy heart , did John the Baptist come preparing his way ? Mark 1.2 . This is the ordinary way whereby the Lord brings his Elect to faith ; before the Gospel work it instrumentally , the Law prepares unto it .

2. Thou that sayest thou hast faith , how hast thou held it ? Hath it not been with doubtings and fears , as the father of the possessed child ; Mark 9.24 . Lord , I believe , help thou mine unbelief . It is true indeed , that doubting is not of the nature of faith , but just contrary unto it ; yet there is no faith altogether without doubting , although it cannot be denyed but as faith growes , so doubting is expelled . Many will say , they never doubted , they thank God : but that such persons never had faith , I need not doubt to affirm .

2. Weigh we the effects and fruits of this Grace .

1. It will make a man or a woman earnestly to desire after the word : Job 23.12 . I esteemed the words of his mouth more then my necessary food ; And 1 Pet. 2.2 . As new born babes desire the sincere milk of the word , that ye may grow thereby . Amos 8.12 . the Believer is described to be such an one as runs to and fro to seek the word of the Lord , when there is a scarcity of it . Such as in the ordinary course are indifferent whether they hear the word or no , have an indifferent faith ; I mean none , no true faith : and there be abundance of such persons , like to the Faction in Corinth , that gloried they were neither followers of Paul , nor of Apollo , nor of Cephas , but of Christ only . They would seem so to depend upon Christ , that they cared for never a Preacher of them all , nor regarded to partake of their Ministry : And so many men and women at this day , that hope ( they say ) to be saved by Christ , and yet care not in the least for the Ministry of the word ; but this hope of theirs , is but a vain hope .

2. A second fruit of this faith , it is plentiful in Prayers and Supplications ; so we read of Paul in the swadling bands of Conversion , Acts 9.11 . Behold he prayeth . And David , Psal. 86.3 . I cry unto thee daily : nay , Psal. 55.17 . Evening , and Morning , and at noon will I pray , and cry aloud : And one special thing Believers pray for is an encrease of this grace , Luke 17.5 . O Lord encrease our faith : So the Apostles praied . And Mark 9.24 . the father of the possessed child cryed out , Lord I believe , help thou mine unbelief . There is a great difference betwixt the praying of such as have this grace , and such as have it not . Such as have not this grace , praying especially for temporal things ; and if for Spiritual things , in a lip , cold , carelesse and carnal way : but the Believer especially for Spiritual things , as before , and from the heart , earnestly , as Galat. 4.6 . Because ye are sons , God hath sent fortht he Spirit of his Son onto your hearts , crying , Abba father , Ephes. 6.18 .

3. The third effect and fruit of this faith is , Sins Mortification in some measure , 1 Joh. 5.4 , 5. This grace purifies the heart , as Acts 15.9 , And this effect of faith is thus grounded .

1. Because it applieth all that Christ did , and suffered , particularly to a man , and perswadeth his soul , that out of his love to him , and care to keep him from perishing everlastingly , he endured all that he did endure ; as Galat. 2.20 . Who loved me , and gave himself for me : and hence the Believer cannot but love Christ again , and manifest the same by setting himself against that which he knowes Christ hates , to wit , sin . 1 John 4.19 . 2 Cor. 5.14 , 15.

2. The second ground is , Because this Grace unites a man to Christ , Joh. 15.5 . brings Christ into the soul ; now if Christ be in the soul , sin must needs be weakening and decaying : Many pretend faith , but where is the abatement of corruption ? See Malach. 4.2 . But unto you that fear my name shall the Sun of righteousness arise with healing in his wings : This Sun did never arise and shine upon any heart but it brought an healing vertue with it .

The fourth effect of faith , A high esteem of the godly , be they never so poor ; and a mean esteem of the wicked , be they never so rich : so the Psalmist sets forth the Believer , Psal. 15.4 . In whose eyes a vile person is contemned ( suppose they be never so rich and wealthy ) but he honoureth them that fear the Lord , be they never so mean and poor . Now many in the ordinary course , who are they familiar with but the wicked ? and whom do they oppose but the godly , and for Godliness sake ? Such are far from having any measure of this grace .

5. The fifth effect and fruit of this faith is , A fear to offend God in any thing . Prov. 28.14 . Happy is the man that feareth alway ; to wit , to offend God : the true Believer is this man . And Psal. 130.4 . There is forgiveness with thee ( saith the true Believer to God ) that thou mayest be feared . The contrite and broken hearted sinner doth no sooner believe his sins to be pardonable through the rich mercy of God in Christ , but he fears to offend God in the least thing he knowes to be sin ; and therefore tell such a party that unbelief is a sin , and that he offends by doubting of Gods mercy in Christ ; Oh how doth he bewail his unbelief , and earnestly strive after faith .

6. And lastly , Although the true Believer may sometimes doubt whether he hath faith or no , yet he would not part with that faith of his which he so questions upon any termes , for any thing ; and upon deliberation he would not change Estates with any Natural man , no not with the best Civillist : neither would he be in the same estate he was sometimes , for all the world . Thus much for the second Use , wherein we have examined the justifying Faith .

Vse 2. To exhort every man and woman to labour for this Faith , seeing without it we cannot partake of Christ and his Benefits . Many Inducements and Provocations might be thought of this way . As

First , If we weigh the glory they give to God who do believe : John 3.33 . He that hath received his testimony , hath set to his Seal , that God is true . Rom. 4.20 . The Apostle speaking of Abraham , saith , He staggered not at the promise of God through unbelief ; but was strong in faith giving glory to God .

2. If we weigh the dishonour and injury they do to God who do not believe : as 1 Joh. 5.10 . He that believeth not God , hath made him a liar , because he believeth not the Record that God gave of his Son : and this is the Record , that God hath given to us eternal life , and this life is in his Son .

3 If we weigh that it is such a qualification as every man hath not : 2 Thess. 3.2 . All men have not faith : Nay , such a qualification as but a few have , Isai. 53.1 . Who hath believed our report ?

4 If we consider the cloud of examples this way , to wit , of Believers ( although but a few comparatively ) and what they obtained by faith , Heb. 11.1 . &c.

5 If we consider , that without this grace we cannot please God in any thing we do ; for so the Spirit of God acquaints us , Heb. 11.6 . Without faith it is impossible to please God .

6 God commands us to believe 1 John 3.23 This is his commandment , that we should believe on the name of his Son Jesus Christ . And Matth. 11.28 . Come unto me all ye that labour and are heavy laden ; this coming is the motion of the will , to wit , believing .

7. If we weigh the inducement in the Doctrine , otherwise we cannot partake of Christ and his benefits ; which if we do not , wo be unto us , Joh. 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 .

Object . But may some man say , What need all this adoe ? is it so hard a thing to believe in Christ ? I thank God I never found it so .

Ans. The Reason is , because thy conscience was never throughly awakened with a distinet sight of thy sins , and Gods Justice pursuing thee for the same , thou thinking thou dost believe in Christ all this while , and alas , thy faith being nothing else but presumption ; but when thy conscience comes to be a wakened and to roar in thy face , thou wilt find it the most difficult thing in all the world to look beyond the cloud of Justice , to believe in Gods mercy , and to rest on Christ for Justification and Salvation . Thus far touching the second Member of the fourth Principle .

Now we come to the third Member of the same .

MEMBER III. Apprehending and applying Christ with all his Merits unto himself .

THis is done by faith , and faith alone , as it is in the former Member . So then the Doctrine is this ,

Doct. It is faith , and faith alone that apprehends and applies Christ and all his merits unto a mans self . See Ephes. 2.8 . By grace ye are saved through faith : as though the Apostle should say , it is of the free favour of God , giving Christ unto you , that you are saved ; and the only Instrument that apprehends and applies Christ and all his merits unto salvation is faith . And Rom. 5 , 1. Being justified by faith , we have peace with God , through our Lord Jesus Christ : As though faith and faith only were the Instrument to lay hold on Christ and his merits . But take that place for all , Rom. 3.28 . We conclude , that a man is justified by faith without the deeds of the Law ; faith being the only instrument that apprehends and applies Christ to Justification . So also Joh. 3.36 . Rom. 9.33 . Acts 16.31 .

Reason . The Ground or Reason is , Because there is no other eye nor hand for this purpose but this ; not that this faith is alone , but ever accompanied with love and other Graces : as the eye in the head is not alone without other senses , yet it only seeth , and no other sense besides it . Love indeed claspeth Christ and cleaveth unto him , but it is for that which faith first discerneth to be in him , Christ being first the object of our Faith , and then the object of our Love ; and to speak properly , faith is the eye and hand of the soul , and love only the hand of faith ; for so the Apostle Paul speaks of these Graces , Galat. 5.6 . In Christ Jesus Circumcision availeth nothing , nor uncircumcision , but faith which worketh by love .

Now for the illustrating of this Doctrine , we propound these Questions . First , Whether Faith or Love be the more excellent Grace ? Secondly , Whether Justifying faith in the exercise of it , be not of a larger extent then aforesaid ? do not as well embrace the whole word of God , as apprehend and apply Christ and his merits ?

Quest. 1. Whether Faith or Love be the more excellent Grace ?

Answ. In some respects the Grace of Love is more excellent then the Grace of Faith . First , It is more conspicuous and visible , Faith being secret and inward ( but yet by Love discovering it selfe . ) Secondly , It is more beneficial and commodious , Faith being the hand whereby a man receives for himself ; but Love being the hand whereby a man reacheth out to others . Thirdly , It is of longer continuance : 1 Corinth , 13.8 . Love never faileth : And in this respect the Apostle prefers it to Faith and Hope , ver. 13. of the same Chapter , Now abideth Faith , Hope , Love , those three , but the greatest of these is Love : The exercise of Faith and Hope ceasing , when Love shall be in the greatest exercise .

Now in other respects faith doth excel Love : As first , It justifies a man before God , and so doth not Love ; I mean , is the instrument that way , but so is not Love . 2. Faith ( if we speak in regard of exercise ) is the Cause , and Love is the Effect ; now the Cause is more excellent then the Effect . 3. What do we reach forth by Love which we have not received by Faith ?

Quest. 2. Now we come to the second Question , Whether Justifying Faith do not as well believe the whole Word of God , as apprehend and apply Christ and his Merits ? Whether the Office of it be only restrained to Justifying ?

Answ. Although Christ and his Merits be the principal Object of this Faith ; why , yet the same faith which receiveth Christ , and resteth on him , and so justifies , believes all the other promises made of God in Christ unto Believers , whether they concern this life or the life to come ; nay , believes the whole Word of God , Acts 24.14 . as the precepts , threatnings , &c. This Faith not only yeilding a bare assent unto whatsoever is delivered in the Scriptures ( as concerning the truth of it ) but likewise moving and stirring the affections according to the nature of the matter believed , whether Promises , Precepts , or threatnings . Now we come to the Uses .

Vse 1. To inform us how excellently they are furnished unto whom the Lord hath vouchsafed this qualification , it being the instrument , and the only instrument that apprehends and applies Christ and his Merits . Now we are to know , that as there be very many who think they have this Grace of Faith , and yet have it not ; why so there be some who have it , and yet fear they have it not . The latter of these we desire to encounter with , by answering some of their Objections .

Obj. 1. We shall have some Christians to say , That it is true indeed , they make a profession of the Faith in a special manner , and they dearly love Gods Word . Gods Ministers , and Gods People , and earnestly desirous they are in every thing to please God ; but they do not know when , or by whom they were converted , and therefore they question whether they have the grace of true faith , or no.

Ans. Although some of Gods people know and can remember the time and instrument this way , why yet this is not required of all Gods people . The Lord converting some even byone Sermon , others by degrees , and in a longer time , as he best pleases . May it not suffice to find this Faith by the effects of it , but we must trouble our selves about unnecessary circumstances ? See what the man that was born blind saith in the like case , Joh. 9.25 .

Object . 2. But may some men say , My faith is so little , if any , that I know not what to say ; I have many fears and doubtings .

Ans. It is true , that a great and strong faith is earnestly to be laboured for in the use of all good means .

1. Because the stronger a mans faith is , the more firme and close his union is with Christ .

2. The clearer apprehension he hath of the pardon of his sins .

3. The more boldly he goes to the Throne of Grace .

4. The more patiently he endures afflictions .

5. The more conscionably he walks in his particular Calling .

6. The more manfully he fights with all his Spiritual enemies ; upon these grounds such as have but a weak and little faith must earnestly labour to have it stronger , and greater ; but yet in the mean time these parties must not be too much discouraged : First , Because there may be many feares and doubtings where there is true faith . Matth. 8.26 . and 14.31 . Secondly , It is not the excellency and great measure of faith that justifies us , but the Object of faith ; to wit , Christ and his Merits . Thirdly , A weak faith , ( if a true faith ) doth apprehend this object effectually , and savingly , as a little hand may hold a jewel of inestimable worth , and a palsie hand a gift of great price : He that did look upon the brasen serpent in the wildernesse but with one eye ; nay but with half an eye , was as well and fully cured of the deadly sting of the fiery serpent as those which beheld it with both eyes .

4. The strongest faith in this world is imperfect : Abraham himselfe , the father of the faithful , had his doubtings , as when he took Hagar and requested Sarah to say she was his Sister .

Object 3 I have but a little sense and feeling , but a little assurance of Gods favour , and of the pardon of my sins , and therefore I suspect the truth of my faith .

Answ. It is true indeed , that this feeling and assurance is earnestly to be endeavored after by every godly person . First , Because it is a glimpse of heaven , a kind of heaven upon earth . Secondly , Because it makes a man nimble and chearfull in all manner of obedience active and passive ; as Nehem. 8.10 . The joy of the Lord is your strength . and Heb. 10.34 . Ye took joyfully the spoiling of your goods , knowing that ye have in heaven a better and enduring substance . But yet we are to know , that this feeling assurance is rather an effect of justifying faith , then justifying faith it self ; and that justifying faith may be , and is in many in whom this assurance is not , as is plain by divers examples . Psal. 22.1 . My God , my God , why hast thou forsaken me ? Here was faith in David , my God , my God ; but where was his feeling , when he saith , why hast thou forsaken me ? and so Heman the Ezrahite , Psal. 88.14 . Lord , why castest thou off my soul ? why hidest thou thy face from me ? Here was but a little feeling , a little assurance ; and yet faith to be found in this party , as is plain in the first verse of the same Psalm , O Lord God of my salvation , I have cried day and night before thee . And so Job . 13.24 . Wherefore hidest thou thy face , and holdest me for thine enemy ? and 16.9 . He teareth me in his wrath , who hateth me ; he gnasheth upon me with his teeth , mine enemy sharpneth his eyes upon me : What feeling was here , but of Gods anger ? yet take notice of the faith that was in this man , chap. 13. ver. 15. Though he slay me , yet will I trust in him . The truth of it is , there is a double certainty , the certainty of adherence , and the certainty of evidence : the certainiy of adherence is the certainty of faith , the certainty of evidence is the certainty of assurance . Now there may be the former certainty , adhering and cleaving to Christ by faith , where there is not the latter , the certainty of evidence and assurance .

Answ. 2. Thou that art ready to conclude , thou hast no faith , because thou hast so little feeling of Gods favour ; do but for thy faith , examine it by other effects of it , as love to Gods Word , Gods Ministers , Gods People , thy earnest desire to please God in all things , and thou maiest find it ; which if thou dost , thou mayest perceive Gods speciall love to thee in so excellent a qualification .

Object . 4. But I have waited long in the use of holy means , and yet have not attained to the blessing aforesaid ; and therefore I question whether I have a kindly faith or no.

Answ. First , We must not appoint God the time when to bestow his blessings upon us , but must stil wait his time in the use of means , sutable to the blessings propounded .

Secondly , we do ill to conclude upon this ground , that we have no faith ; we should rather conclude hence , that the Lord for the present sees not this blessing good for us ; I tell you , every one of Gods people at every time cannot weild the sense of his favour , and the feeling of his love , but through corruption are apt to grow proud , or carelesse in the use of the means .

Thirdly , The longer we have waited , and do wait , the more plentful wil the consolation be when it comes .

Fourthly , It may be the Lord makes us to wait for it , to kindle our affections unto it , and that we might the more prize it when we have it .

Fifthly , It may be to correct our conceit that was in us before our regeneration , in the daies of peace and securitie , before our consciences were awakened , we thinking it an easie thing to obtain the assurance of Gods favour and sins remission ; for so many a natural man thinks .

Sixthly , Did not the Lord wait long upon us for our contrition and humiliation ? and will we murmur at him if we wait long upon him in the use of means for comfort and consolation .

Object . 5. But I cannot find my self to come on in grace , in holy desires and affections , but corruption to be more and more stirring in me ; and therefore I fear whether I have a true faith or no ?

Answ. First , it may be thou dost not enjoy the means in a lively and constant way , and it may be this thine own fault , thou being too willing to live under an unprofitable ministry .

Secondly , it may be , thou dost not judge aright of thy own case : There be times , when the true Christian is not a competent judg of his own spiritual estate : as when the humor of melancholly is big and boisterous in him , or when his brain is crazie through some long or violent sicknesse , or he is much overgone with trouble of conscience .

Thirdly , Is it not the daily grief of thy soul that thou comest on no more in grace , and that corruption is so lively in thee ? why then surely thou growest in the root , although not in the blossome .

Fourthly , To be sensible of corruption , is a signe of a living soul , which cannot be without a true faith .

Fifthly , The more thou seest corruption , the lesse it is ; because in seeing it , thou hatest it : it matters not so much what is in us , as what good ; not what corruptions , as how we stand affected to them .

Object . 6. But I observe others to outstrip me , who began profession long after I begun ; and therefore I suspect the truth of my faith ,

Answ. Fi●st , take heed of envying the growth of others , nay much rejoyce in it , for the more grace any member attains unto ( thou rejoycing in it ) the better it is for thee .

Secondly , If thou meanest by growth , gifts , as memory to carry away a Sermon , ability to confer of the Points of Religion , and to pray in a Methodical and enlarged way : Thou art to know that natural parts and powers , and so education , doth much in all external exercises of Religion .

3 To have a humble opinion of our selves , and a high opinion of other Christians is good , but yet we must take heed of wronging the work of Gods grace in our selves ; so highly thinking of others Graces , as to conclude our selves to have none .

4. If thou observe others indeed to outstrip thee ( beginning profession after thee ) take notice of them to be more diligent in the use of the Means ; thou that shouldst have been an example to them , do not thou disdain ( they having got before thee ) now willingly to imitate them .

Object . 7. I cannot pray at all sometimes , and this makes me fear I have no faith .

Ans. Thy case is such sometimes , thou meanest , as that thou canst not pray in an orderly and Methodical manner . But

1. Is not this a trouble and grief unto thee ? Why then for all this thou mayest have a true faith .

2. Is there not at such times an earnest desire in thee to pray , and this manifested by sighs and groans ? Thou art to know this is a good sign of the Spirit of Adoption ; and further , that the Lord can pick sense out of a confused prayer . And for thy comfort , weigh the places following , Rom. 8.26 , 27. We know not what we should pray for as we ought , but the Spirit it self maketh intercession for us with groanings which cannot be uttered . And he that searcheth the hearts knoweth what is the mind of the spirit , because he maketh intercession for the Saints according to the will of God . And Psal. 102.19 , 20. He hath looked down from the height of his Sanctuary ; from Heaven did the Lord behold the earth , to hear the groaning of the Prisoner ; And Psal. 10.17 . Lord , thou hast heard the desire of the humble . And so Psal. 145.19 . He will fulfil the desire of them that fear him . Nay , Psal. 77.4 . I am so troubled that I cannot speak ; and yet breathing out prayer as well he could : see ver. 1. of the same Psalm , I cryed unto God with my voice , even unto God with my voice , and he gave ear unto me . And so Hezekiah , Isai. 38.14 . Like a crane or a swallow , so did I chatter ; but this chattering of his had a gracious effect , as we may see in the verses following .

Object . 8. But I am so troubled sometimes with hideous and blasphemous thoughts as I much suspect my faith ; as that there is no God ; that the Scriptures are false ; that all Religious courses are in vaine , &c.

Ans. Thou mayest not hence conclude thou hast no faith . For

1. Suppose thou hast faith , why yet thou hast an unregenerate part from whence these thoughts may come .

2 It may be they come only from Satan , and then further then thou consentest , they are thy affliction , but not thy sin ,

3 Was not our Saviour himself molested in this kind by Satan ? Matth. 4.1 . &c.

4 Dost not thou in grief of soul cry to God for pardon of these thoughts , and help against them ?

5 I should rather take this to be an Argument of thy faith , Satan seldom molesting his friends ( I mean , natural men and women ) this way .

Object . 9. But I have so many outward crosses and afflictions upon me , and I am so impatient under them , as I fear I have no faith .

Ans. For the former part of the Objection , it is scarce worth answering , afflictions and crosses being the common lot of Believers in this vaile of tears , as Psal. 34.19 Many are the afflictions of the Righteous : And Heb. 12.8 . If ye be without chastisement , whereof all are partakers , then are ye bastards and not sons . Now for the latter part of the objection , impatience under crosses , that is much to be lamented and bewailed ; yet thou must not hence conclude , that thou hast no faith ; because we read of divers Believers in holy writ , who , through humane frailty , were impatient in time of great affliction , as Job , David , Jeremiah . These objections we thought fit to answer , for the supporting of the poor Christian , whose faith is so much assaulted and opposed , it being the Divels great project , as to keep men and women from faith , so when they have it , to keep them from the comfort of it .

Vse 2. To exhort every man and woman .

1. Such as have not this grace , to labour for it ; it being the Instrument , and the onely Instrument that apprehends and applies Christ and all his Merits ; nay , that Instrument , without which we cannot make use of any promise made unto the Flect ; and get this grace , and get every grace . It is true , Gods Spirit must work this grace in us , if it be wrought ; yet we must use the means : But of that in the next Principle , where we have the means of faith laid down .

2. To exhort all such as have even the least measure of this grace , to make use of it : Is it the Instrument whereby we apprehend and apply Christ , and all his Merits unto our own souls ? Oh let us make use of it this way , often in the use of holy means be applying him , and bringing him near unto our souls ; resting upon him for pardon and justification , and not onely hold forth our faith to the promise of pardon , and forgiveness in and through Christ , but extend it unto all the precious promises made of God in Christ Jesus unto Believers , as we may have occasion ; whether they concern this life , or the life to come ; be they general , or particular ; absolute , or conditional ; express , or implicite . This should be the wisdome of the Believer , as to acquaint himself with the whole word of God , and to be affected with it alwayes , as it applyes it self unto him , ( for this faith doth not onely extend it self to the promises , but to the whole word of God , as the Precepts , Threatnings , &c. ) so especially to acquaint himself with the precious promises dispersed here and there in the Sacred Scriptures . Then 2. To have them in memory by frequent mediation . 3. Often to urge them upon God in Prayer . And 4. Ever to rest upon them as he hath occasion . This is to live by our faith , and this is that which is ever injoyned us in holy writ , to wit , the act and exercise of our faith ; the habit of faith being the Covenant on Gods part , and the act and exercise of faith , the Covenant on our part ; not but that men and women must use all holy means for the habit , and not that the habit can act without the effectual concurrence of Gods Spirit , exciting , and co-working . Now touching this life of faith , we will not think much ( for your better proceeding therein ) to give instance in some particular cases :

1. As first , Art thou at any time oppressed with the weight and burden of thy sins ? call to mind the promises of pardon , and forgiveness made unto such a soul ; as Isaiah 1.18 . Come now , and let us reason together , saith the Lord ; though your sins be as Scarlet , they shall be as white as Snow ; though they be red like Crimson , they shall be as Wool . And the 55 of the same Prophesie , verse 7. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . And so Mat. 11.28 . Come unto me all ye that labour , and are heavy laden , and I will give you rest . In the case aforesaid , such promises as these must be reviewed , meditated on , urged upon God in Prayer , and then rested on .

2. The second instance . Dost thou at any time find corruption strong and grace weak in thee ? call to mind the promises of Sanctification , or of help these wayes ; as Matth. 1.21 . Thou shalt call his name Jesus , for he shall save his people from their sins ( that is , not onely from the guilt , but likewise from the power of sin ; ) And Rom. 6.14 . Sin shall not have dominion over you . And so Jer. 31.33 . This shall be the Covenant that I will make with the house of Israel : After those dayes , saith the Lord , I will put my Law in their inward parts , and write it in their hearts . And Isaiah . 44.2 . I will pour water upon him that is thirsty ; and floods upon the dry ground : I will pour my Spirit upon thy Seed , and my blessing upon thy Off-spring . And so Ezek. 36.27 . I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my judgements and do them . These , and such like Promises thou must review , meditate on , urge upon God in Prayer , and rest on them .

3. The third instance . Dost thou doubt thy perseverance , and holding out to the end ? see John 4.14 . Whosoever drinketh of the water that I shall give him , shall never thirst ; ( that is , shall never after be altogether destitute of grace ) but the water that I shall give him , shall be in him a Well of water springing up into everlasting life . And the fifth Chapter of the same Gospel , verse 24. Verily , verily , I say unto you , He that believeth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . And so the tenth Chapter , verses 27 , 28 , 29. My sheep hear my voyce , and I know them , and they follow me ; and I give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand : My Father which gave them me is greater then all , and no man is able to pluck them out of my Fathers hand . These Promises , and such like , in the case aforesaid , must be called to mind , meditated on , urged upon God in Prayer , & so rested on .

4. The fourth instance . Dost thou at any time fear the supply of Temporal things ? see Psal. 34.10 . The yong Lions do lack and suffer hunger ; but they that seek the Lord shall not want any good thing . And Ps. 84.11 . He will give grace , and glory , and no good thing wil he withhold from them that walk uprightly . And so Mat. 6.33 . Seek ye first the Kingdom of God , and his righteousness , and all these things shall be added unto you . And Heb. 13.5 . Let your conversation be without covetousness , and be content with such things as ye have ; for he hath said , I will never leave thee nor forsake thee . These Promises , and the like , in the case aforesaid , must be thought of , urged upon God in Prayer , and rested on .

The last instance I lay forth at this time . The times being evil , Dost thou fear greater afflictions to befal thee , then thou shalt be enabled patiently to bear ? see Psal. 91.10 . There shall no evil befal thee . And Rom. 8.28 . We know that all things ( even afflictions themselves ) work together for good , unto them that love God . These places promise that no affliction hurtful shall befal thee ; nay , that no affliction shall befal thee , but for thy good : And see further , Psalm 34.19 . Many are the afflictions of the righteous , but the Lord delivereth them out of them all . This place , and such places as this , promise unto thee a good issue unto thy afflictions ; nay , to answer thy fear . See Isaiah 43.2 . When thou passest through the waters , I will be with thee ; to wit , supporting , and sustaining thee . And 1 Corinthians , 10.13 . God is faithful , who will not suffer you to be tempted above that you are able . These Promises , and such like , in the case aforesaid , must be reviewed , meditated on , urged upon God in Prayer , and then rested on . And so in all other cases , as thou mayest have occasion , thou shalt find promises in holy Writ to fit thee ; acquaint thy self with them , meditate on them , urge them upon God in Prayer , rest on them , serve Gods Providence in the use of all lawful means sutable , and often consider of Gods Attributes , the props of faith ; as his Wisdome , Power , Mercy and Truth ; and this is to make use of faith , to live by our faith . And so farre touching the third Member of the fourth Principle . Now we come to the fourth Memmer thereof .

MEMBER IV. Is justified before God .

IN which Member , and the Member following , the Catechisme acquaints us with two special benefits , that the true Believer receives by Christ ; to wit , Justification , and Sanctification . Now as touching this Member , we commend unto you this point of Doctrine :

Doct. Every man that apprehends and applyes Christ and his Merits unto himself , by a kindly faith , is justified before God ; Rom. 8.1 . There is no condemnation to them that are in Christ Jesus : That is to say , Every one laying hold on Christ by a true faith , is a justified person . And Rom. 5.1 . Being justified by faith ; that is , by faith apprehending , and applying Christ and his Merits ; for so onely faith justifies . And the same Chap. verse 18. As by the offence of one , ( to wit Adam ) judgement came upon all men to condemnation , even so by the righteousness of one , ( to wit Christ ) the free gift came upon all men ( that is to say , all true Believers ) unto justification . Compare this with Rom. 3.22 , 30. And so Acts 13.38 , 39. Be it known unto you , men and brethren , that through this man ( to wit Christ ) is preached unto you the forgiveness of sins ; and by him , all that believe are justified . Now we come to the grounds or Reasons of the Doctrine .

Reas. 1. Whatsoever the true Believer should be , should do , should suffer , Christ was , did , and suffered for the true Believer ; as Rom. 10.4 . Christ is the end of the Law for righteousness , to every one that believeth : that is , Let the Law come upon the true Believer which way it will , he may answer it in the compleat obedience of Christ .

Reas. 2. The obedience of Christ , which is the material cause of justification , was the obedience of such a person , as was not onely man , but God ; and therefore sufficient , and more then sufficient for the justifying of all true Believers , Acts 20.28 .

Reas. 3. This is the end of Christs obedience , in Gods eternal Councel and appointment ; to wit , the justifying of true Believers , that all true Believers might be justified by it ; as Romans 3.25 . Whom God hath sent forth ( or fore-ordained ) to be a propitiation through faith in his blood .

Reas. 4. So many as are true Believers ; have that instrument or hand , which apprehends and applyes Christ , and the Merit of his obedi●nce unto themselves for justification ; for so faith onely justifies , not as a quality or act , but as an instrument or hand , receiving Christ and his Merits .

But that we may the better see into a Doctrine of so great consequence we intend to answer the questions following 1. Wherein this justification consists . 2. What it is , being defined . 3. The difference betwixt it and sanctification .

Quest. 1. Wherein this justification consists ?

Answ. It consists , 1. in remission of sins . 2. In imputation of Righteousness ; as we may see , Daniel 9.24 . ( this benefit being spoken of ) there is mention made , as of reconciliation for iniquity , so of an everlasting Righteousness . And Zachariah 3.4 . Behold , ( saith the Lord to Joshua ) I have caused thine iniquity to pass from thee , and I will cloath thee with change of raiment . And so 2 Corinthians 5.21 . He hath made him to be sin for us , who knew no sin , that we might be the Righteousness of God in him . And however the Scriptures do sometimes seem to place justification in remission of sinnes , ( Rev. 19.8 . ) why yet the other part , to wit , imputation of Righteousness , is alwayes implyed , and to be understood .

Quest. 2 What justification is , and how to be defined ?

Answ. It is that gracious sentence of God , whereby ( for Christs Merits ) he absolveth the true Believer from all his sinnes , and the punishment due for them ; and whereby he accounteth him Righteous unto life eternal .

A little to open the definition : First , we say , that justification is a [ sentencing , ] or pronouncing of sentence ; and so the word usually signifies in Scripture ; it is a judicial term , taken from the Bench of the Judge , and signifies ( by way of sentence ) to pronounce a person Arraigned to be clear , innocent , and Righteous , as Rom. 8.33 . Who shall lay any thing to the charge of Gods elect ? It is God that justifieth . 2. We call it [ that gracious sentence of God ] because it was of Gods free favour to find out a remedy for poor sinners , to give Christ the material and Meritorious Cause of justification , to give faith whereby to apprehend and apply Christ and his Merits , Rom. 3.24 . Being justified freely by his grace .

We go on in the definition , [ Whereby for Christs Merits : ] that is to say , for the Merit of his obedience , Passive , and Active ; the Lord doth not so shew mercy , as to wrong his Justice , and therefore it is said , Isaiah 53.6 . The Lord hath laid on him the iniquity of us all . [ He absolveth the true Believer from all his sinnes : ] That is to say , not onely past , but to come in a manner , to wit , vertually ; sins past being pardoned in themselves , sins to come , in the Subject , or Party sinning ; as John 5.24 . Verily , verily I say unto you , he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . It followeth , [ And the punishment due for them : ] The Cause being taken away , the Effect must needs be removed ; as Rom. 8.1 . There is no condemnation to them which are in Christ Jesus : to wit , neither Eternal , nor Temporal .

Now we come to the second part of justification , [ And whereby he accounteth him righteous : ] That is , for the Righteousness of Christ imputed unto him ; according unto that style given Christ , Jer. 23.6 . The Lord our Righteousness . [ Vnto life eternal : ] This being annexed ( to wit , life eternal ) unto the righteousness aforesaid . Hence it is called , Rom. 5.18 . The justification of life . Thus far touching the definition of justification . Now we come to the third question .

Quest. 3. What 's the difference betwixt justification and sanctification ?

Answ. Although it be true , that justification and sanctification be alwayes inseparable , the person justified being ever sanctified ; why yet there be these differences following betwixt them :

1. The righteousness of sanctification , is a righteousness inherent in our selves ; I mean , a work wrought within us by the Spirit of God ; as Ezek. 36.27 . I will put my Spirit within you . But the righteousness of justification , is a righteousness without us , inherent in Christ , imputed to us ; as Rom. 5.19 . As by one mans disobedience , ( to wit Adams ) many were made sinners ; so by the obedience of one , ( to wit Christ ) shall many be made righteous . It is true indeed , this righteousness of justification is received by faith inherent in us .

2. The righteousness of sanctification is not wrought in the same measure and degree in all true Believers . A man may have grace , and true grace , and yet come far short of others in grace ; as is evident , Mat. 13.23 . He that received seed into the good ground is he that heareth the word , and understandeth it , which also beareth fruit , and bringeth forth , some an hundred , some sixty , some thirty . And although this difference , yet all good ground ; and this we may see in Hanani , who is described Neh. 7.2 . to fear God above many ; to wit , that he did truly fear God . And so in Job , Chap. 1. verse 8. And the Lord said unto Satan , hast thou considered my servant Job , that there is none like him in the earth ? But the righteousness of justification is equally vouchsafed unto every true Believer , without any difference at all ; every true Believer is as fully discharged from all his sins , as any other , is as perfectly righteous in the sight of God , as any other ; see Rom. 3.22 . Even the righteousness of God , ( that is to say , the righteousness of justification ) which is by faith of Jesus Christ unto all , and upon all them that believe ; for there is no difference . So then , all true Believers are not equally sanctified , but equally justified .

3. Another difference . The righteousness of sanctification is wrought in us not all at once , but by degrees ; hence it is compared Prov. 4.18 . to the light that shineth more and more , unto the perfect day . And Ephes. 4.16 . to the body of a man , which growes in stature and strength , til it come to the full perfection . But the righteousness of justification is done all at once ; it never groweth and increaseth at all , but is as much at our first ingrafting into Christ , our first ingrafting into Christ by faith , as it is ever after ; as Romans 8.1 . There is no condemnation to them that are in Christ Jesus : That is to say , to true Believers after they do believe . And Rom. 5.1 . Being justified by faith ; ( not a little , or in part justified , but justified : ) this faith indeed whereby we do apprehend it , our sense and assurance of it likewise , is not perfected at once , but groweth and increaseth .

4. Another difference . The righteousness of sanctification , is never perfected in this life , Prov. 20.9 . Who can say , I have made my heart clean , I am pure from my sin ? But the righteousness of justification is absolutely perfect in this life , Canticles 4.7 . Thou art all fair , my Love , ( saith Christ to the Church in regard of her justification ) there is no spot in thee . Though in respect of our sanctification , we be not throughly cleansed from all our sinnes ; yet in respect of our justification we are ; according unto that , 1 John 1.7 . The blood of Jesus Christ , his Son , cleanseth us from all sinne : the Lord accounting of the true Believer , as though there were no sinne in him , and as though he were perfectly righteous . And hence it is , that Gods people do ( and may do ) more bear themselves , and rest upon their justification , then upon their sanctification . Thus we see the difference , or differences betwixt justification and sanctification ; and so we have resolved the third question .

But before we come to the Application , we are to answer some objections .

Object . 1. If this be a truth undeniable , that all true Believers are justified persons ( for that is the effect of the Doctrine , ) How comes it to pass then , that they daily pray for remission of sinnes ? What need have they to do do so , remission of sinnes being the chief part of justification ?

Answ. 1 First in general . That they have need to do so , is plain , because our Saviour commands them this , Matth. 6.11 , 12. Give us this day our daily bread , and forgive us our debts , ( that is to say , our sinnes : ) As our Saviour would have all true Believers daily to put up and renew the Petition for Temporal things , why so likewise the Petition for sinnes remission : Now , were not this needful for them , our Saviour would not have injoyned them it .

2. More particularly , divers Reasons may be given why it is necessary for true Believers , daily to put up this suit . 1. Hereby a sense of sinnes desert , and of their own unworthinesse is nourished in them , which is very behoofeful , even for the best , so long as they are in this vale of tears . 2. They sinne daily , and therefore must put up this request daily ; sinne being not every way actually pardoned , until it be repented of , and pardon of it intreated . 3. A man may be a justified person , and yet have little assurance of Gods favour and sinnes remission ; this is the way to gain assurance , more and more assurance . 4. Suppose a man have great assurance of Gods favour , and sinnes remission , why yet it is his duty to beg the continuance of Gods favour , and that the pardon of his sinnes may be assured him with repentance : We read of many of the Saints in holy Writ , that prayed for that of which they were before assured ; and thus our Saviour himself , although he was assured that none of his sheep should perish , as in John , Chapter 10. verse 28. I give unto them Eternal life , and they shall never perish : yet see how he prayeth for them , in the 17th Chapter verse 11. Now I am no more in the world , but these are in the world , and I come to thee . Holy Father , keep through thine owne Name those whom thou hast given me . Thus the first objection is answered .

Object . 2. But if all true Believers be justified persons , and justification doth not onely absolve from all sinne but likewise from all punishment : How comes it to passe then , that the Lord doth inflict so many punishments upon Believers ?

Answ. Although all the miseries and afflictions of this life , be in their own nature punishments for sinne , because they are all fruits of sinne , sinne first bringing them into the world ; why yet are they not punishments to all men , as is evident by the two Reasons following :

1. God inflicteth no punishment upon any man , but for sinne ; but there be many great judgements and afflictions , that the Lord layes upon Believers , wherein he hath no respect at all to their sinnes , as to the cause of these judgements ; he not intending therein as a Judge in a vindicative manner to correct them for any sin ; and the truth of this we may see in some examples : Job ( we know ) was a man , that sometimes had many miseries and calamities upon him , insomuch that his friends censured him guilty of some great sin or sins as the cause of these judgements : But the Lord reproves them for this their censure , as men not rightly understanding his servant Job , neither the manner of his proceeding with his servants , as we may see Job 42.7 . The Lord said to Eliphaz the Temanite , My wrath is kindled against thee , and against thy two friends ; for ye have not spoken of me the thing that is right , as my servant Job hath . And what doth the Lord say unto Satan , Job 2.3 . Hast thou considered my servant Job , that there is none like him in the earth , a perfect and an upright man , one that feareth God and escheweth evil , and still he holdeth fast his integrity , although thou movedst me against him to swallow him up without cause ?

Why , may you say , Had not Job sin enough in him to deserve as much as he endured ? Yes no question . Why then doth the Lord say , that Satan moved him to swallow up Job without cause ? Surely his meaning is , that there was nothing in Job that was the cause whereby God was moved thus to afflict him ; he did not therein punish his sin , there were other causes of it , to wit , that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever . And we know what our Saviour saith to Peter , John 21.18 Verily , verily , I say unto thee , when thou wast young thou girdest thy self , and walkedst whither thou wouldest ; but when thou shalt be old , thou shalt stretch forth thy hands and another shall gird thee , and carry thee whither thou wouldst not . Shall we suppose now that our Saviours meaning was thus , Peter , when thou comest to be old , will the Lord correct thee for thy sins ? No , the the Text cleares this in the next verse ; This spake he signifying by what death Peter should glorifie God : And this is that which our Saviour tells his Disciples touching the man born blind , John 9.3 . Neither hath this man sinned , nor his parents , but that the works of God should be made manifest in him ; as though he should say , neither this mans sins nor his parents were the cause why the Lord smote him with blindness ; but this is the cause , to wit , That the works of God might be made manifest in him . This is the first Reason to prove that Judgments and afflictions are not punishments to all men , the Lord sometimes inflicting them upon Believers , without any respect at all to their sins as the cause of them .

The second Reason is , The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments , but fatherly chastisements and corrections only . For all punishments ( to speak properly ) that God inflicteth upon any for sin , are causes and fruits of his wrath , wherein he seeketh not the good of the party punished , but the glorifying of his own Justice upon him , and the satisfying of his most righteous Law .

1. But first , All the afflictions of Believers are unto them Blessings and not curses , Psal. 94.12 . Blessed is the man ( that is to say , being a Believer , ) whom thou chastisest , O Lord ; and James 1.12 . Blessed is the man ( the Believer ) that endureth temptation , that is , affliction .

2. They are fruits of Gods special love to them , and not of his wrath . Hebr. 12.6 . Whom the Lord loveth he chasteneth : and Rev. 3.19 . As many as I love , I rebuke and chasten .

3. He seeketh their good in and by these afflictions , Rom. 8.28 . All things work together for good ( even afflictions themselves ) unto them that love God : And 1 Cor. 11.32 . But when we are judged ( that is afflicted ) we are chastned of the Lord , that we should not be condemned with the world . This David professeth , Psal. 119.71 . It is good for me that I have been afflicted . This is the second Reason to prove that judgments and afflictions are not punishments to all men ; when inflicted upon Believers for their sins , they are fatherly chastisements and corrections only .

Object . 3. You say , that Justification consists in remission of sins , and imputation of righteousness ; but how can it be that one man should be justified by the righteousness of another , by that righteousness which is inherent in another ?

Answ. 1. The righteousness of Christ was the righteousness of such a person as was not only man , but God , Jer. 23.6 . and so of infinite merit .

2. Christ became the Believers Surety to obey and suffer in his stead ( Heb. 7.32 . ) and so his righteousness is the Believers by imputation , as the Believers sins Christs , as 2 Cor. 5.21 . He hath made him to be sin for us who knew no sin , that we might be made the righteousness of God in him .

3 Why may not Christs righteousness be imputed to all true Believers , as well as Adams first sin imputed to his whole posterity ? which the Apostle plainly tells us Rom. 5.19 . As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous .

4 This was the end of Christs righteousnesse in Gods eternal decree and appointment , to wit , that it might be the righteousnesse of all true Believers ; as 1 Corinth. 1.30 Who of God is made unto us righteousnesse ; agreeing with that Joh. 6.27 . Him hath God the Father sealed ; that is , set apart in his eternal decree ; as otherwayes , why so to be the Believers Righteousnesse . Now we come to the Uses .

Vse 1. To inform us touching the present Church of Rome , that she may well be called the Synagogue of Satan ; and as in regard of other Errors she holds , which raze the foundation , why so in respect of the Errors she maintaines touching this Doctrine of Justification .

As first , Although Christ hath freed the Believer from eternal punishment , why yet not from temporal , but he himself must satisfie Gods Justice for his sins by his temporal punishment : A Doctrine , as contrary to our definition of Justification , why so to many places of Scripture , Rom. 8.1 . There is no condemnation to them which are in Christ Jesus ; that is , no kind of condemnation , eternal or temporal : And Gal. 3.13 . Christ hath redeemed us ( to wit , all true Believers ) from the curse of the Law ; but temporal punishments due for sin are part of the Curse , as is plain Deut. 28.16 , 17. Cursed shalt thou be in the City , cursed shalt thou be in the field , cursed shall be thy basket and thy store .

2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness ; this kind of Righteousness they mock at , notwithstanding the Scriptures so clear and evident this way ; as Rom. 4.6 . Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works : What more plain from any Text , then an imputative righteousness from this ? And so that place Rom. 5.19 . As by one mans disobedience many were made sinners , ( to wit , by imputation ) so by the obedience of one shall many be made righteous ; that is to say , all true Believers . But how ? Even by imputation . And 1 Cor. 1.30 . Who of God is made unto us Righteousness , Sanctification ; where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent . And 2 Cor. 5.21 . He hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of God in him . Where observe first , That he saith , We are made the righteousness of God ; that is , Righteous , by such a Righteousnesse as God requireth , and as will abide the trial at his judgment Seat . 2. That he saith not only in the Concrete , that we are made Righteous ; but in the Abstract , Righteousness ; that is , perfectly and fully Righteous . 3. That we are made so in him , to wit , in Christ , not in our selves inherently .

3. The Synagogue of Rome affirmeth Justification by inherent Righteousness , that is to say , by works ; a Doctrine contrary to the whole current of the Scriptures ; do but see Gal. 2.16 . Knowing that a man is not justified by the works of the Law ; that is to say , by his holiness or inherent Righteousness ; but by the faith of Jesus Christ ; that is to say , but by faith only , apprehending and applying Christ the material and merit orious cause of Justification : And to the same purpose Rom. 3.28 We conclude , that a man is justified by faith without the deeds of the Law . And see Believers up and down in Scripture renouncing their works in the way of Justification ; as David , Psal. 143.2 . Enter not into judgment with thy servant , O Lord , for in thy sight shall no man living be justified . And Isai. 64 6. see what the Church saith , We are all as an unclean thing , and all our righteousnesses are as filthy rags . So John the Baptist ( Mat. 3.14 ) to Christ , I have need to be baptized of thee : And the Apostle Paul , Philip. 3.12 . Not as though I were already perfect . And the Apostle James , James 3.2 . In many things we offend all , and so 1 John 1.8 . If we say we have no sin , we deceive our selves , and there is no truth in us : The Papists so erring in this weighty doctrine , know them to be in a wofull and desperate estate , and especially in regard of this last errour . Gal. 3.10 . As many as are of the works of the Law ( that is , look to be justified by their works and inherent righteousnesse ) are under the curse . And Gal. 5.4 . Christ is become of non● effect unto you , whosoever of you are justified by the law ; that is to say , so many of you as hope to be justified by your works , have no benefit by Christ :

Vse 2. For the great comfort and consolation of all true beleevers , they are justifyed persons ; and that this is no small ground of comfort is plain , if we seriously consider the parts of justification . As first , sins remission , all a mans sins to be blotted out of the book of Gods remembrance , and never to be imputed unto him . Let us hear what David saith in this case , Psal. 32.1 . Blessed is he whose transgression is forgiven , and whose sin is covered : And no marvel that this is Davids judgment , sin being the greatest evil , and the proper cause of all other evils ; and further , this being an infalliable truth , the cause being taken away , the effect must needs cease ; all afflictions and judgments then being but trials or fatherly chastisements . The Ministers of God must comfort the people of God ; Isa. 40.1 . Comfort ye , comfort ye my people , saith your God ; but how , and upon what ground ? See verse 2d. Speak ye comfortably to Jerusalem , and cry unto her , that her warfare is accomplished , that her iniquity is pardoned ; and this is the course our Saviour takes with the palsie man , Mat. 9.2 . Son , be of good chear , thy sins are forgiven thee : and when he would comfort the penitent woman , Luke 7.48 . he said unto her , thy sins are forgiven : Hence indeed ( to wit from assurance of sins pardon and reconciliation with God ) ariseth that peace which passeth all understanding , Phil. 4.7 . no heart being able to conceive the worth of this peace , but that only that hath felt and enjoyed it ; so then this part of justification unto the true beleever is no small ground of comfort . And if we consider of the other part of justification , to wit , the imputation of Christs righteousnesse , is not that likewise unto the true beleever a ground of comfort ? see Isa. 61.10 . ( where the Church speaking of this righteousnesse , saith ) I will greatly rejoyce in the Lord , my soul shall be joyfull in my God ; for he hath clothed me with the garments of salvation , he hath covered me with the robe of righteousnesse , as a bridegrom decketh himself with ornaments , and as a bride adorneth her self with her jewels . It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him , ( though it be so stained , and imperfect as it is : ) when he can find that he hath been able to poure out his soul unto the Lord , to mourn for his own sins , and the sins of the times , or to do any other service to God with an honest and upright heart ; O what a comfort it is unto him ! 1 Chron. 29.9 . Then the people rejoyced , for that they offered willingly , because with perfect heart they offered willingly to the Lord : and David the King also rejoyced with great joy . And 2 Cor. 1.12 . Our rejoycing is this , the testimonie of our conscience , that in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of God , we have had our conversation in the world , and more aboundantly to you wards . But if this poor and imperfect righteousnesse afford such comfort , how just cause of comfort and rejoycing hath every true beleever , that he hath another manner of righteousnesse then this , to wit , the perfect righteousnesse of the Lord Jesus ? Job saith of his inherent righteousnesse , whereby he had been so rich in good works ; Job 29.14 I put on righteousnesse , and it clothed me : And a goodly garment ( doubtlesse ) that was . Grace is a goodly garment certainly ; but if that garment that hath so many spots and rents in in it be so goodly , what is the perfect righteousness of Christ , that clean and white garment ? Rev. 19.8 . And thus the Lord deals with the true beleever , nor only takes from him his filthy garments , Zach. 3.4 . to wit , his sins : but likewise cloaths him with change of raiment ; to wit ; the pure and spotless robe of Christs righteousness , a garment absolutely sufficient to make the beleever beautiful in Gods eyes . Thus we see the great cause of comfort the true beleever hath , in that hee is a justifyed person in Gods sight .

Vse 3. To exhort every man and woman destitute of faith , to labour for it ; seeing this is an undoubted truth , that all true Believers are justified persons , their sins remitted , and they cloathed with the white robe of Christs righteousnesse : and if Justified ; why then the adopted sons and daughters of God , Joh. 1.12 . And so likewise Sanctified ; Justification and Sanctification being ever inseparable . Thus far touching the fourth Member of the fourth Principle . Now we come to the fifth and last Membet of the same .

MEMBER V. And Sanctified .

HEre we have the latter benefit which the true Believer receives by Christ , to wit , Sanctification . And for the handling of it , we commend unto you this point of Doctrine ,

Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves , are not only Justified , but Sanctified . Or thus , Justification and Sanctification are inseparable . The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer , Matth. 6.12 , 13. Forgive us our debts ( or trespasses ) as we forgive them that trespass against us . And lead us not into temptation , but deliver us from evil . The former Petition being for Justification ; the later for Sanctification . And the Apostle Paul in the five first Chapters of the Epistle to the Romans , having handled the Doctrine of Justification , presently in the beginning 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 life is a continual conflict , The flesh lusting against the Spirit , and the Spirit against the flesh , Calat . 5.17 . They aime at perfection , but have daily need to renew their Repentance . Wee now come to the Uses .

Vse 1. To confute the opinion of divers men and women , who will say they are justifyed , and believe in Christ , and yet they do not at all demonstrate the same by their Sanctification : examine their lives , and it is not the way of holiness they prosecute , but the way of sin and disobedience : In their way and course they do not turn to God , but from him , as the Lord complains of the obstinate Jewes , Jerem. 32.33 . They have turned unto me the back and not the face : though I taught them , rising up early and teaching them , yet they have not hearkned to receive instruction . It is swearing , prophaning of the Sabbath , uncleanness , Drunkenness , oppression , defrauding , they delight in , and not the wayes of Gods Testimonies . Nay , divers are so far from holiness , as that they cannot away with those that make a shew that way : of all people , they cannot brook the forward in Religion , but oppose and persecute them all the wayes they can : Yea , how earnest against the Holy and Zealous , even divers that are of civil conversation ? to give us light that there is a great difference betwixt common grace and sanctifying . Well , let the prophane person , and also the meer Civilist know , that he shall dye in his sin that dyeth not unto his sin ; and that so many as are unsanctified are unjustifyed . According to that saying of our Saviour unto Peter , John 13.8 . If I wash thee not , thou hast no part with me .

Vse 2. For the great comfort and conso lation of all such as truly desire to fear God , this being a truth , that Justification and Sanctification are inseparable . The case being so with the Godly in this world , as that their Sanctification is imperfect ; the flesh ever lusting against the Spirit , and sin ever present with them when they would do good : Had they no other ground to fasten their Anchor of Hope upon but their Sanctification , it could not hold them fast enough against the tempests of Satans temptations , but seeing that Sanctification ( although imperfect ) is an evidence of another Righteousnesse which is perfect , to wit , Justification ; this may bear them up and support them . The Apostle Paul finding his Sanctification to be imperfect , the flesh to rebel against the spirit , hee cryes out , Rom. 7.24 . Oh wretched man that I am , who shall deliver me from the body of this death ? But considering of his Justification , he comforts himself , and ver. 25. breaks forth into the praises of God , I thank God , through Jesus Christ our Lord : Now then , to make sure we are Sanctifyed persons , and therefore Justifyed persons , that we be not deceived in so weighty a matter , it shall not be amiss to lay down some Marks and Signs of Sanctification . But because Civility and Formality do not a little resemble Sanctity , it may not be unfit in the first place to distinguish them by some notes of Difference : and then afterwards to lay down the distinct Signes of Sanctification .

1. The Formalist ( in the ordinary course ) cares more for the pleasing of man then for the pleasing of God , is more for the praise of men then of God . The Scribes and Pharisees were notable Formalists , and see what our Saviour saith unto them , and of them : Vnto them , Luke 16.15 . Yee are they which Justifye your selves before men . Of them , Mat. 23.5 . All their works they do to be seen of men . Such also was Saul , 2 Sam. 15.13 , 30. and Jehu , see 2 Kin. 10.16 But such as are truly Sanctified , are ( in their ordinary course ) more for the praise and pleasing of God then of men ; more for Gods approbation , then mans ; Psal. 44.20 , 21. If we have forgotten the name of our God ( say the people of God ) or stretched out our hands unto a strange God , shall not God search this out ? for he knoweth the secrets of the heart . And the Apostle Paul 2 Cor. 2.17 . We are not as many that corrupt the word of God : but as of sincerity , but as of God , in the sight of God speake we in Christ : And 1 Thessal. 2.4 . As we were allowed of God to be put in trust with the Gospel , even so wee speak ; not as pleasing men , but God , which trieth our hearts .

2. The formalist is only for an outward righteousness , little regarding inward : As we may see again in the Scribes and Pharisees , Matth. 23.25.27 , 28. Wee unto you , Scribes and Pharisees , Hypocrites ; for ye make clean the ●u●side of the cup , and of the platter , but within they are full of extortion and excess . Wo unto you Scribes , and Pharisees , Hypocrites ; for ye are like unto whited sepulchres , which indeed appear beautifull outwardly ; but are within full of dead mens bones , and of all uncleannesse . Even so ye also outwardly appear righteous unto men , but within ye are full of hypocrisie and iniquity . But such as are truely sanctified , do as well labour for pure hearts as clean hands ; grieve for evil thoughts and desires , as well as for evil words and actions , ( I do not say so much ) see Psal. 51.10 . Create in me a clean heart , O God : renew a right spirit within me . And Psal. 142.4 . Incline not my heart to any evil thing ; and the place forecited , Rom. 7.24 . how the Apostle be wailes his original corruption ; O wretched man that I am , Who shall deliver me from the body of this death ?

3 The formalist will seem to make conscience of greater sins ; as Murder , Perjurie , Adultery ; and the like ; but for lesser sins , he makes no bones of them ; as wanton talking , rash anger , over-reaching a neighbour a shilling or two ( now and then ) in a bargain , swearing by faith or troth in his usual talk , and the like . But the Sanctified person makes conscience of every thing he knowes to be sin , from the greatest to the least . 1 Sam. 24.5 . Davids heart smote him , because he had cut off the skirt of Sauls garment : It was no great matter , and yet his conscience smote him for it . The truly godly person takes notice of what - our Saviour saith , Luke 16.10 . He that is unjust in the least , is unjust also in much ; that is , he that favours himself in the least known injustice , wil upon occasion commit the greatest injustice . And likewise the person aforesaid , regards what the Apostle James saith , Chap. 1. ver. 27. Pure Religion and undefiled before God , and the Father is this , to visit the fatherlesse and widows in their affliction , and keep himself unspotted of the world . The true religion much fears the least spot of sin ; although every day he shew weaknesse and infirmitie , and so have cause to renew that suite , Mat. 6.12 . Forgive us our trespasses ; why yet he subscribes to Solomon , Eccles. 10.1 . Dead flies cause the ointment of the Apothecary to send forth a stinking savour : So doth a little folly him that is in reputation for wisdome and honour ; And he is very willing to hearken to the Apostle Jude ver. 23. injoyning him , to hate even the garment spotted by the fl●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. 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 in the Proposition or Doctrine following ,

Doct. The preaching of the Word is the only , ordinary , outward Means for the begetting of faith .

The Scriptures are very clear this way . Do but see Rom. 10.8 . That is the word of faith which we preach . Not only the proper object of faith ; but also the proper instrument of faith : And so ver. 14. of the same Chapter , How shall they believe in him of whom they have not heard ? and how shall they hear ( to wit , for the obtaining of faith ) without a Preacher ? And in ver. 17. the Apostle concludes the point in hand , So then , faith cometh ( to wit , in the ordinary course ) by hearing ( that is to say , by hearing the Word preached , ) and hearing by the word of God ; that is to say , by the ordinance and appointment of God . As though the Apostle should say , Do you ask me , how the hearing of the word preached comes to be the only , ordinary , outward means for the begetting of faith ? I answer , by the ordinance and appointment of God . Many other places of Scripture come up to the Point in hand ; as Job 33.23 . Elihu speaking of the humbled soul made capable of faith ; If ( saith he ) there be a messenger with him , an Interpreter , one among a thousand to shew unto man his uprightness ; the word is rectitudinem , or righteousness , to wit , the righteousness of faith , or which faith apprehends . As though the Ministry of the word were the proper means of faith . And so Matth. 28.19 . Go ye , and teach all Nations ( saith our Saviour unto his Apostles ) the word in the Original is , make Disciples ; that is , by preaching beget men and women to the faith . And Mark 16.15 , 16. Go ye into all the world , and preach the Gospel to every Creature ; ( to every reasonable Creature , Gentiles as well as Jewes ) and observe what followes , He that believeth ; ] as though the preaching of the word were the only ordinary means for the begetting of faith . And in the same manner it followeth , 1 Tim. 3.16 . and the same purpose , John 17.20 Rom. 1.15 , 16. Now we come to the Grounds or Demonstrations .

Reas. 1. The first Ground is , the unbelief which generally raignes in such places and Congregations where the preaching of the Word is not . Examine those places , and what shall we find that favours of faith ? what gross ignorance ? what prophanenesse , and what worldliness may be observed in them ? men and women living as though they had no souls , or as though the soul were mortal , and the body immortal ; frugallity and worldly providence being the greatest perfection aimed at . The very best in the places aforesaid ( who content themselves without the preaching of the Word ) supposing gain to be Godlinss , 1 Tim. 6.5 thinking that he is Religious enough that stores up outward things for himself and posterity . This is one Demonstration to let us see , that the preaching of the Word is the only , ordinary , outward means for the begetting of faith ; to wit , The general unbelief and fruits of it , which raign in those places where this ordinance is not .

Reas. 2. The second Ground . The opposition which is in those persons who have not faith , to the preaching of the word ( especially being plain and powerful : ) To this purpose see 2 The. 3.2 ( as though all unbelievers did oppose this Ordinance , and so they do in some kind or other ) Hence it is that such persons have so many exceptions to the Ministers of God and their families ; for so sometimes the persons aforesaid reach to the Minister by causeless carping at his Family , or by aggravating every weakness and infirmity of them in his Family . It may be some of them are more modest then to speak against the Minster himself ; but they will labour his derogation , and to derogate from his pains by inveying against those appertaining unto him , his Family , or Associates . Hence it is likewise that the persons aforesaid do account the best kind of preaching , ( to wit , plain and powerful ) no better then foolishness , 1 Cor. 1.21 . that they say , it was never good world since there was so much preaching ; since so much preaching the times are grown hard , good house-keeping is laid down , and all merriment and joviality is gone out of the world . And hence it is , when they observe any forward to hear Sermons , that they say , they are mad , or will go mad , that all such are hypocrites and dissemblers , and of all people in the world , not to be trusted ; brand them with the names of Puritans and Precisians : Now this opposition in such as have no faith , to the preaching of the word , is an evident Demonstration that the preaching of the Word is the proper Ordinance for the begetting of faith : The preaching of the word opposeth unbelief , and unbelievers oppose it .

Reas. 3 The third Ground . The great conscience that the ministers of God , of all Ages have made to discharge this Duty ; as do but see Jerem. 20.9 . Acts 5.42 . and 6.4 . and 1 Corinth. 9.16 . Wo be unto me ( saith the Apostle ) if I preach not the Gospel , 2 Timoth. 4.2 . And so at this day , the more conscionable Ministers are , the more they labour in the Word and Doctrine , the more diligent they are in preaching of the Word ; they well knowing , that as this is a good means to perfect faith in those that have it ; why so , that it is the only ordinary means to beget faith , to make Satan to fall like lightning from Heaven , to enlarge the Kingdom of the Lord Jesus .

Reas. 4. The fourth Ground . The high esteem of the preaching of the Word by all such as have faith ( by all that are kindly Believers ) except in times of dissertion , thereby intimating that it was the only outward means of their faith : And from their high esteem of this Ordinance it is that they do so frequently and fervently pray , that the Lord would more and more send forth Labourers into his harvest ; that they do so plot and project to live under a faithful and conscionable Ministry : that they do so honour and reverence painful and conscionable Ministers ; that they are so liberal and bountiful to them , that they do so grieve when any of their mouthes are stopped ; that they are such frequenters of Sermons . And hence it is that they do so stir up their Families , Friends , and Neighbours to partake of this Ordinance , Isai. 2.3 . Now this high esteem that all true Believers have of the preaching of the Word , doth not a little demonstrate the good they have received by it , to wit , Faith and Conversion .

Reas. 5. The fifth Ground . The experience of the blessings that have attended the preaching of the Word this way , to wit , for the begetting of faith . As consider we first of particular persons : 2. Of particular Churches .

1. Of particular Persons , 1 Tim. 1.2 . Tit. 1.4 . 3 Joh. 4. Philem. ver. 10 , 19. Nay , such desperate persons coming in this way , as many of the Priests who had a chief hand in crucifying Christ , Acts 6.7 . And some of the mocking Athenians , who held the Apostle Paul no better then a Babler , Acts 17.18.34 .

2. Consider we of particular Churches , as Acts 18.8 . 1 Cor. 4.15 . Galat. 3.2 . Ephes 1.13 . Nay , all the particular persons and Churches writ unto , their faith and conversion is ascribed to the preaching of the Word , as the only outward means , as might easily be manifested .

Reas. 6. The sixth Ground ( which is sufficient if there were no other . ) The good pleasure and appointment of God : He in his eternal Wisdom hath ordained the preaching of the Word as the only , ordinary , outward means for the begetting of faith ; as Isai. 57.19 . I create the fruit of the lips , peace , peace to him that is a far off , and to him that is near , saith the Lord . By Peace , peace , we are to understand abundance of peace , which is a fruit of faith : By the fruit of the lips , the Ministry of the Word . And observe the word Create , that is , I ordain : the meaning of all is , I ordain and appoint the Ministry of the Word as the only ordinary means of faith , the mother of true peace . And James 1.18 . Of his own will begat he us with the word of truth . Why did he beget us to the Faith with the word of truth ? Because he would , because he so pleased . And Rom. 10.17 . So then , Faith cometh by hearing , and hearing by the word of God . How comes the hearing of the Word preached to be the meanes of faith , the only , ordinary , outward means of Faith ? By the Word of God ; that is to say , by the ordinance and appointment of God . And so 1 Corinth. 1.21 . For after that in the wisdome of God ( this frame and Government of the world , wherein the wisdom of God shineth so clearly ) the world by wisdom ( to wit , by that wisdom ) knew not God ; it pleased God by the foolishness of preaching ( a means which the world holds foolish ) to save them that believe . First to beget faith in them by this means , and then by faith to save them . And to the same purpose are the places following , Luke 1.16 . Acts 26.17 , 18. and 2 Cor. 5.16 , 19 , 20. Thus you see that the point is very clear and evident that the preaching of the Word is the only , ordinary , outward meanes for the begetting of faith .

But before we come to the Application , we intend to answer some Questions and Objections .

First , Two Questions . The first Question , What Preaching is ? 2. What are the signes of such Preachers as are the most likely to beget faith in men and women ?

Quest. 1. What Preaching is ?

Answ. Preaching ( in a general and large sense ) is to declare , or any wayes make known the will of God unto man . In this sense every declaration of the will of God ( be it by way of his Mercies , Judgments , or Creatures ) may improperly be called Preaching , as Psalm 19.1 . And in this general and large sense , Reading also may be called Preaching .

But Preaching in a more special and proper sense is a publike action of the Minister , whereby he opens and expounds the Scriptures , and applies them to the use of his hearers : Nehem. 8.8 . and 2 Tim. 2.15 . This is the Preaching which our Saviour intends , Mark 16.15 . and the Apostle Paul , 2 Tim. 4.2 . and which the same Apostle implies , Rom. 10.17 . as is plain , compared with ver. 14 of the same Chapter : and so that kind of preaching which the Catechism speaks of , This kind of preaching being the only , ordinary , outward means for the begetting of faith .

Quest. 2 What are the signes of such Ministers and Preachers , as are the most likely to beget faith in men and women ?

A. 1. When Ministers are laborious and industrious ( hence it is that the Ministers of God in Scripture are called Stewards , Husbandmen , Labourers , Criers ) when in their private studies they give attendance to reading , 1 Tim. 4.13 . when they are oft in the Pulpit , 2 Tim. 4.2 . and there zealous , Isai. 58.1 . Such Preachers ( as it were ) compel men and women to come in .

2 When Ministers are much given to Prayer , Acts 6.4 . 1 Thes. 3.10 . Do but observe how fruitful the pains of such are .

3 When Ministers preach distinctly and plainly Jer. 15.19 . 2 Tim. 2.15 .

4 When they are of holy lives and conversation , Acts 11.24 .

5 When they are much , but unjustly opposed and persecuted by Satan and his instruments ( so were all the Prophets and Apostles ) this doth not a little enlarge them in their paines . Let but the people of God observe the fruit of a persecuted Ministry .

6 Lastly , When Ministers already and formerly have been instruments to beget faith , the blessing of God hath formerly attended their paines this way ; as the Apostle could tell the Corinthians , 1 Cor. 4.15 . and 9.2 . Those that have begot to the faith , are likely still to be instruments in that kind . Now we come to answer some Objections .

Object . 1. What will you say then of our Ancestors and forefathers ( that did not enjoy Preaching ) what , did they all die without faith , and so consequently , are they all damned ?

Ans. This were a very harsh and uncharitable censure : And yet first , it must needs be granted , that we in these times are much bound to God for the plentiful fruition of the Ordinary means , to wit , the preaching of the word . 2 That the case of the multitude in the times aforesaid was very fearful and lamentable , according to these places of Scripture . Prov. 29.18 . and Acts 17.30 The times of this ignorance God winked at , or regarded not ; that is , cared not what became of them that lived in those times : This the Apostle Paul speakes of those Gentiles that lived in those times when the ordinarie means was not enjoyed . And Acts 18.10 . As though where the Lord hath much people , many of his Elect ; he doth use to send the Ministry of the word .

But notwithstanding the premises , it cannot be denied , but that the Lord had some of his Elect in all ages ; and no question , did worke faith in every one of them , either by other means ( when they did not enjoy the ordinary means ) or else immediately . For in extraordinary times ( when the ordinary means can neither be had for cost nor labour ) the Lord works extraordinarily , in so many as belong to election . As at this day he works in Elect infants ( that are taken away by death before they come to years ) and so in naturall fools , distracted people , and such as are born deaf , belonging to election .

Object. 2 But may some man say , me thinks the reading of the ●criptures should be as good a means for the begetting of faith , as preaching .

Answ. First , I am so far from speaking a word against the reading of the Scriptures , as I could earnestly desire that men and women were more frequent and constant in that exercise ; that in private ( as a part of their family and secret devotions ) they would more diligently exercise themselves in the reading of the Scriptures . And further , that they would make more conscience of attending unto the Scriptures read in publick , and not do as some , who cast not to come to the Church or Chappel untill the Minister be ready to go into the pulpit : The reading of the Scriptures privately , and the attending unto them read publickly , doth not a little prepare and further people to profit by preaching .

2. I answer , You do ill to compare reading with preaching ; preaching being a more likely means of knowledg , and the encrease of every grace , then reading . A man comes into a Wardrope where many rich garments are folded up together in a narrow roome ; this is something : But these garments being unfolded and laid forth to his veiw particularly ; this is a great deal more for his information and satisfaction : what is a heap of corne , to corn threshed out , and ground ? a loaf of bread in the lump , to a loaf divided and cut in pieces ?

3. We must give that ordinance leave to be the ordinary means for the begetting of faith , which the Lord in his wisedome hath appointed , 1 Cor. 1.21 . It is Gods wisdome , not ours , that must appoint the ordinary means of faith .

Now we come to the Application .

Vse 1. For reprehension : First , To reprove divers in the Ministry .

First , Such as take upon them pastorall charge and have no skill , no ability to divide the word , to expound and apply the Scriptures to their congregations : those are they whom the spirit of God cals dumb dogs , Isaiah 56 10. It is true indeed , many men and women praise and like well of such Ministers , say they are honest , quiet , and peaceable men , and would have all well with little adoe . But the truth is , they are but criers without voices , messengers without legs , and nurses without milke ; and to speak plainly , no better then soul murderers . And were but the eies of their people opened , they would be so far from praising and likeing of such Ministers , as they would account them an heavy and intolerable curse . Prov. 11.26 .

Secondly , To reprove such Ministers as have ministerial gifts , can preach , and yet seldome do . The former we may cal idol Ministers , and these idle Ministers : Do such Ministers take the best , and likeliest course to beget faith in their hearers ? do they imitate the Apostles ? Acts 6.4 . Do they in this slothfull way of theirs behave themselves as Gods seedsmen ? Eccles. 11.6 . as Gods husbandmen ? 1 Cor. 3.9 . The husbandmans work ( we know ) is never at an end ; Spring , Summer , Autumne , Winter ; what vacation to him in any of these seasons ?

Thirdly , To reprove such Ministers as preach , and that frequently ; but not to the capacities of their hearers , and so as in likelihood they may profit ; with their quaint conceits , their mixture of languages , and their confused method , they only tickle the ears of their people , but are never likely to come near their hearts . The day of Penticost , when cloven tongues rested upon the Apostles , Acts 2.6 . They speak to every man in his own language . And so Nehem. 8.8 . 1 Cor. 2.1 , 4. And Acts 14.1 . Paul and Barnabas had a regard to the manner of their preaching ; and see the effect of it ; a plain methodicall , and powerfull preaching is the likliest to beget faith .

Fourthly , To reprove such Ministers as preach , and preach frequently , and plainly ; but their lives are blemished with some scandalous sin or other they live in the practise of , Isaiah 56.11 , 12 I do not deny , but such Ministers may be Instruments to beget faith ; yet

1. They are not in all points so qualified , as is fit the Ministers of God should be : Titus 1.7 .

2. They cannot upon good grounds expect such a blessing upon their pains , as holy Ministers may ; Acts 11.24 . The bad life of a Preacher , doth not a little disgrace Preaching , and hinder the powerful effect of it in the hearts of his Hearers ; Rom. 2.21 , 22 , 24. 1 Sam. 2.17 .

As this Use of Reproof doth extend it self to Ministers , so likewise to the people , or Hearers ; divers of them being very careless of this Ordinance , ( the plain and powerful Preaching of the word ; ) and so consequently of faith : as

1. Such as live in places where this great blessing is , and yet do not value it , highly esteem of it ; and this they manifest divers wayes : 1. Being so ready to speak evil of their painful Watch-men or at the least ready to entertain evil reports of them , contrary to that 1 Tim. 5.19 . 2. So unwilling to impart to their outward maintenance , contrary to that , Galatiuns 6.6 . and 1 Cor. 9.11 . See 2 Sam. 24.24 . 3. By partaking of their pains so seldome : It may be sometimes they will hear a Sermon ( when they have little else to do , ) but do not hear constantly ; contrary to that , Prov. 8.34 . and 2 Tim. 4.2 . Preaching and hearing are Relatives , Ministers must not Preach to the walls .

2. To reprove such people , as live in places where Preaching is not , and yet do not cast to remove to such places , as where it may be enjoyed ; and in the mean time , do not take pains upon the Sabbath and other dayes , to partake of this Ordinance where it may be had . Surely such people little weigh the Doctrine in hand , neither the places of Scripture following , Prov. 29.18 . Mat. 15.14 .

3. To reprove such people , as being to remove from one place to another , to settle their abode never enquire after this one thing necessary ; or if they be to send their Chidren abroad , to live in this service or that , never think of it , what Minister they shall live under , whether a dumb Dog , or a Preaching Minister . It may be , ( nay no question ) if themselves be to remove , they will enquire of the Ayre , Water , and other outward commodities and conveniences . And so for their Children , whether they shall be sure to have their wages paid them , to have meat and drink enough : but for them or theirs , living under a conscionable and painful Ministry , is no part of their care .

4. Especially to reprove the prophaneness of such as cry out , that it was never good world since there was so much Preaching , so many Preachers . That say , ( or at the least think ) of all Callings and conditions of men , Preachers might be best spared . But how contrary these men are to God , do but see Jer. 3.17 . Isaiah 30.20 . 2 Kin. 2.12 . and 2 Chron. 17.9 , 10. Thus much now for this Use of Reprehension .

Vse 2. For Information . 1. To let us see how great cause we have to pity such as do not enjoy the Preaching of the word ; such poor souls sitting in darkness and the shadow of death : and so , little likelyhood of their attaining to the grace of faith ; the Preaching of the Word being the onely ordinary means that way , as we hear in the Doctrine . And the more to be pityed such persons be , because they do so little pity themselves ; for who so little sensible of the want of Preaching , as they that have it not ? Well , although they do not pity themselves , yet let us ( who know them to be the objects of pity ) in pity to their poor souls , pray ( and that earnestly ) for their supply this way , according to our Saviours example and command , Matthew 9.36 . &c.

2. To let us see into 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 Spirit , then to those Carpers and Cavillers , 1 Tim. 4.8 . Psal. 34.10 . and Matth. 6.33 .

Now that we may profit , more and more profit by partaking of this Ordinance , I will lay down some directions . 1. Some things must be done before we come to hear . 2. Some things in the act of hearing . 3. Some things after we have heard .

1. Some things must be done before we come to hear , as

1. We must come in hatred of all sin . That this must be laboured and endeavoured , see Exek. 14 1. unto the ninth verse . And 1 Pet. 2.1.2 .

2. We must come with our hearts as empty of all worldly cares and thoughts , as possibly we can attain unto : Exod. 3.5 . As Abraham , when he went to sacrifice his son in the Mount , left his Ass and his servants a good space behind him ; Gen. 22.5 . So must we put away , and abandon our worldly thoughts and cares , when we come to hear the word ; labour all we can to come with empty and free hearts this way .

3. We must come with humble hearts , and hungry appetites to this Ordinance , ( being sensible of our great need of it , that we may be further builded up ) Psal. 25.9 . Luke 1.53 . and 1 Pet. 2.2 .

4. We must come with a readiness and willingness , to hear and learn every truth the Ministry of the word shall commend unto us , ( as well one truth as another , suppose never so cross to our humours ) Acts 10.33 . And so Ministers are injoyned to teach , ( as they have time and opportunity ) Matth. 28.20 . Acts 20.27 .

5. We must come with a purpose and resolution to obey and practise , so far as the Lord in his word shall reveal himself unto us , Psal. 119.33 , 34. John 7.17 .

6. We must come in faith and confidence of a blessing upon our hearing , according as God hath promised , Isaiah 55.3 . and 57.19 . Do we not know what the Lord hath said of his word , Acts 20.32 . James 1.21 , Believe we this , and expect we the truth of it in our hearing .

7. Before we come , be we earnest with the Lord by prayer , for a blessing upon our hearing . We must be earnest in prayer for our Teachers . 1. That their lips may preserve knowledge . 2. That they may be faithful , in delivering the whole Councel of God unto us . 3. That they may speak powerfully to our consciences ; all which we have comprized , Col. 4.3.4 . And then for ourselves , that we may hear to edification , Isaiah 48.17 . Psalm 119.18 . If we must pray before the receiving of our bodily food , much more before the receiving the food of our souls .

8. In coming to hear the word , we must cast to come timely , and not so foreslow the time , as but to come to a piece of the Ordinance , Nehemiah 8.1 . Luke 5.1 , 2 , 3. and Acts 10.33 . These things we have spoken of , must be done before our hearing of the word , in way of Preparation .

2. In our hearing of the word , some things must be laboured and endeavoured : As

1. You must set your selves as in Gods presence , while you are hearing of his word , ( and this will be a good means to prevent sleeping , talking , reading gazing about , and all other unreverent behaviour . ) See Psalm 2.11 . Especially whiles we are serving him in the duties of his immediate worship . Thus Cornelius and his company , Acts 10.33 .

2. In hearing of the word , we must attend diligently to what we hear ; not suffering any part of that which is delivered to overslip as , Revelations 2.7 . Luke 9.44 . and Acts 16.14 .

3. In hearing of the word , we must labour to hear with understanding and judgement , Matth. 15.10 . 1 Cor. 10.15 . and 1 Thes. 5.21 .

4. In hearing of the word , we must labour to hear with affection and delight , Acts 2.41 . Mark 12.37 . This kind of hearing will not a little help our memories , nor a little encourage our Teachers , Psal. 119.16 . That this kind of hearing doth greatly encourage the Teacher , is evident by common experience .

5. In hearing of the word , we must apply to our selves , Matth. 19.25 . Matth. 26.22 . This is that which the Lord calls upon us for , Isaiah 55.2 Hearken diligently unto me , and eat ye that which is good . The best food cannot nourish us , unless we take it , and eat it ; neither the word , if we do not apply it . These things to be done in hearing of the word , if so be we would profit by it .

Now we come to the things that must be done after the receiving of the word .

1. We shall find this no little help unto us , to confer one with another of the word we have heard , as soon as we depart the Publick Assembly ; Gods people to repeat the Sermon one to another , and to confer of it ( as they go home together ) one with another , Psalm 119.272 . Psalm 37.30 , 31. Luke 24.15 .

2. If so be we would profit by the word , we must meditate , and seriously think of that we have heard : All the things the blessed Virgin heard of Christ , see Luke 2.19 , 51. So the good man is described , Psalm 1.2 . And David himself , Psalm 119.15 , 97. This is an excellent means to make the word our own and to grow by it .

3. Such as are Domestick Governors , ( if so be they would have those under them to profit by the word ) after the Publick exercise ( before they go to Family-Prayer in the evening ) let them examine their Family , touching what they have heard that day in Publick , confer with them of the word they have heard , repeat it unto them , Deut. 6.6 , 7. Thus our Saviour with his Family , Mat. 13.51 . Mark 4.34 .

4. Be we earnest with the Lord in Family , and secret Prayer , to write his word in our hearts , and to give us a kindly digestion of it ; it being Prayer , both before hearing , and after , that must sanctifie this Spiritual food unto us . And in Prayer , remember we to be earnest for the good ( every way ) of those faithful Instruments , of whose pains we have partaked ; 1 Thes. 5.25 . Heb. 13.18 .

5. A fift thing after hearing , ( if we doubt of any thing we have heard ) Let us in a reverent and humble manner , repair to the Minister for satisfaction and resolution ; Mat. 13.38 . and 19.10 . Mark 7.17 .

6. Sixtly and lastly , Let us presently set upon the practise of that we have heard , ( this being the end of all our hearing ) Psalm 119.60 . Deut. 5.1 . James 1.22 . &c. And thus we have done with the first Member of the fifth Principle .

MEMBER II. As also by the Administration of the Sacraments .

NOw we come to the second Member of the fift Principle , which acquaints us with another good means whereby faith is encreased ; to wit , the Administration of the Sacraments , in these words : As also by the Administration of the Sacraments .

But before we come to speak of the Sacraments particularly , we intend ( by way of introduction ) some questions of Sacraments in general : As 1. In what they agree with the word , and in what they differ from it . 2. What Sacraments are . 3. What are the ends of Sacraments . 4. What are the parts of a Sacrament . 5. The union of the parts , or Sacramental union , what it is . 6. How the Sacraments of the Old and New Testament agree , and how they differ . 7. The number of Sacraments now in the time of the New Testament . These questions being plainly answered , we shall the better understand the Doctrine of Sacraments .

Quest. 1. How Sacraments agree with the word , and how they differ from it ?

Answ. 1. They agree in their Author , the Lord being , as the Author of the word , so likewise of all true Sacraments , Gen. 17.10 . Exod. 12.3 , .11 . Luke 3.1 , 2 , 3. Matth. 26.26 . 1 Cor. 11.23 .

2. The word and Sacraments agree in this , that the one as well as the other , is to be dispensed by lawful Ministers , Mat. 28.19 .

3. In that they both offer and reach forth one and the same thing ; to wit , Christ . Thus we see in what the word and Sacraments agree

Now they differ as followeth .

1. The word declareth Gods Will unto us by speech ; the Sacraments by visible signes and gestures ; Sacraments being a visible word .

2. The word is as a Charter , or Letter-Patent , promising all good things in Christ unto all true Believers . The Sacraments are as seals annexed to this Charter , confirming what the word promiseth .

3. By the word , faith is begun and confirmed ; by the Sacraments , it is only confirmed .

4. The word pertaineth to all ; the Sacraments onely to such as make a profession of the faith .

Quest. 2. What Sacraments are ?

Answ. They are sacred signes and seales of the new Covenant . I call them sacred , 1. Because they are ordained of God , ( he being the Author of all true Sacraments , as we have heard ) 2. Because they are ordained to holy use ; as we may observe in this brief definition : then we say , They are sacred sig●es and seals : do but see Rom. 4.11 . Now what the Apostle saith of Circumcision , is true of all Sacraments ; the Lord in them ( as it were by Oath ) confirming unto true Believers , that he will be their God ; and they again ( as it were by Oath ) binding themselves to be his people ; which indeed is the sum of the new Covenant : the Lord promising unto true Believers , that he will be their God , and they re-promising unto him , to be his people .

Quest. 3 What are the ends of Sacraments ?

Answ. 1. That they might be a means to preserve and spread abroad the Doctrine of the Gospel ; Sacraments themselves being a visible word , and yet no Sacraments ( I mean the outward signes ) without the word ; to wit , the word of institution : and then they occasioning the Preaching of the word .

2. That so the true Church might be outwardly distinguished from all other Sects and Companies ; she having Rites , Ceremonies , and Worship of Gods devising and appointing , and not of mans .

3. That they might be bonds of mutual love betwixt the faithful .

4 That so true Believers might swear Allegeance unto God , bind themselves to continue faithful and obedient unto him .

5. And especially , that they might serve to confirm the faith of Gods people in Gods promises .

Quest. 4. What are the parts of a Sacrament ?

Answ. Two . 1. The sign . 2. The thing signified

The sign is the Element , or Elements ; as Water , Bread , Wine , and the whole external action conversant about the same .

The thing signified , is Christ and his benefits ; or the participation and communion of Christ and his benefits .

Quest. 5. The union of the parts , or Sacramental union , what it is ?

Answ. This union is a real union , Christ and the Elements are truly and really united . Hence it is , that our Saviour saith of the Sacramental Bread , this is my body ; and of the Wine , this is my blood ; Mat. 26.26 , 28.

But this union is not a Physical or natural union , ( as the Papists hold ) as though the sign were changed or altered in o the thing signified . Neither is it a local union ( as the Lutherans dream ; ) as though the thing signified were locally present , as well as the sign : but it is a mystical and Spiritual union , and consists in the things following .

1. A natural aptness in the sign , to resemble and express the thing signified . As , doth not water naturally represent and express a cleansing ; and bread and wine a nourishing and comforting ?

2. The Lords appointing and applying of such and such Elements unto Sacramental use : as Water , to resemble Christ in his washing and cleansing quality ; Bread and Wine , to resemble Christ in his nourishing and comforting property . This being that , ( to wit , the word of Ordinance ) that carries the soul of the Believer from earth to heaven , from the sign , unto the thing signified .

3. The Lord ordaining and appointing the outward sign , not onely to represent and resemble Christ and his benefits , but likewise as an Instrument and Channel to convey him and his benefits really to the soul of the true Believer ; the true Believer at one and the same time receiving the sign and the thing signified ; the one Corporally , the other Spiritually . And thus we see the union betwixt the sign , and thing signified is real , but Spiritual ; and wherein it consists

Now from the union aforesaid , it is usual in the Scrptures , ( by an improper , but Sacramental speech ) 1. To call the sign by the name of the thing signified ; and contrarily . 2. To ascribe that to the sign , which is proper to the thing signified ; and contrarily .

Quest. 6. How the Sacraments of the old and new Testament agree ? & how they differ ?

Answ. 1. They agree in the Author , they all being ordained and instituted by God . 2. They agree in the thing signified ; to wit , Christ and his benefits : the Believers of the Old Testament , being as well saved by Christ , as the Believers of the New ; Romans 4.11 . 1 Cor. 10.4 . Now they differ divers wayes :

1. In Rites and Ceremonies .

2. In clearness . The Covenant of grace was more hidden and obscure in the time of the Old Testament , ( Christ the Foundation of it being not then come ) then in the time of the New ; and so the seals of the Covenant sutably : the Sacraments of the Old Testament pointing at Christ to come , but the Sacraments of the New , shewing that Christ is come .

3. In efficacy . The Sacraments of the New Testament ( in the ordinary course ) being more effectual then the Sacraments of the Old ; a greater power of the Spirit ( in the ordinary course ) going with ours , then did with theirs ; our souls being more perswasive and impressive then theirs .

4. They differ in number ; there was divers Sacraments in the time of the Old Testament , not onely Circumcision , and the Passeover , ( Sacraments ordinary ) but likewise extraordinary Sacraments ; ( or as some call them , resemblances ) as the Red Sea , the Cloud , Manna , and the water of the Rock . It is : true , there was no more ordinary Sacraments in the time of the Old Testament ( no more Sacraments for being and standing ) then in the time of the New .

Quest. 7. The last question . What 's the number of Sacramens in the time of the New Testament ?

Answ. Onely two : Baptism and the Lords Supper ; the former succeeding Circumoision , the latter the Passeover . And both these as durable as the Church ; to continue as long as a Church upon earth . These questions of Sacraments in general , being answered , we shall come more clearly to speak of either Sacrament particularly . But before that , we intend some Application of what hath been delivered .

Vse 1. For Repnehension . To reprove the Papists .

1. For corrupting and adulterating the true Sacraments ; as Baptism , with their Cream , Spittle , and divers other inventions . And the Sacrament of the Supper , they turning it into a Sacrifice Propitiatory for the quick and the dead .

2. To reprove them for their false Coin , they having devised five Sacraments of their own ; as Orders , Marriagid , Confirmation , Vnction , Penance . And thus in the case of Sacraments they adde , and adulterate ; a woful Religion ! they must needs erre much as touching the Covenant , when they are so left to themselves in regard of the Seales .

Vse 2. For information .

1. To inform us touching the great goodness and bounty of G d towards his Church and people ; not onely to afford them his Word , but likewise his Sacraments ; all means for their Spiritual good , all means for their being , and wee being in grace .

2. To inform us touching the necessity of faith , If so be we would receive any good by Sacraments : it being that , and that onely , which discerns , and laies hold upon the thing signified . It is not the eye and hand of the body , that can see and apply Christ ; they can but extend to the sign : that which is Spiritual , must be Spiritually received . Alas , the wicked and unbelievers , do but receive the outward Elements , and to their further condemnations .

Vse 3. For examination . In Sacraments , as the Lord swears to us , so we to him ; he to be our God for all good unto us ; and we unto him , to be his dutiful and obedient people . But how is the Covenant kept on our part ? Where is our living by faith , our growing in mortification , in self-denial ? Where is our courage for Gods truth , our zeal for his glory , our love to his Saints ? Try we , try we how far we have broken our Covenant ; be we ashamed of it , bewail we it , and labour we amendment . Alas ! the most , they rest in the thing done , in a bare formality , little stir up themselves to make good their promise ratified by solemn oath ; nay , are not earnest with the Lord to enable them this way . Thus much touching Sacraments in general .

We come now to speak of the two Sacraments particularly . And first of Baptism , and ( going along with the Catechism ) in this form of Doctrine .

Doct. The Sacrament of Baptism , is a good outward means for the increase of faith . The Point is proved by these Scriptures ; Matth. 28.19 . Mark 16.16 . Acts 8.37 . & 10.47 . and Acts 18.8 .

Reas. 1. Taken from the nature of Sacraments in general ; they are not onely signes , but seales ; the Lords greatest means for the confirmation and increase of his peoples faith ; he in them ( as it were ) taking oath for their full security , Heb. 6.17 , 18. So the Lord is pleased to condescend to our weakness , and our belief ; as ( for the support and encrease of our faith ) he doth not onely afford us his Promise , but Oath ; not onely his Covenant , but Seales .

Reas. 2. Taken from the Sacrament that Baptism succeeds , to wit , Circumcision ; Circumcision was a good outward means to confirm and encrease faith , Rom. 4.11 . and then can Baptism be of less use and efficacy ?

Before we come to the use of the Doctrine , we intend to answer divers questions concerning Baptism .

1. What Baptism is . 2. The ends of it . 3. The parts of it . 4. The necessity of it . And 5. The efficacy of it .

Quest. 1. What Baptism is ?

Answ. It is the first Sacrament of the Gospel , whereby we are washed with water , in the Name of the Father the Son , and the Holy Ghost ; to signifie and seal our ingrafting into Christ , our communion with Christ , our new obedience , and admission into the visible Church . Somewhat to open this description :

1. We say , It is the first Sacrament of the Gospel ; because it is to precede the Lords Supper . The sons and daughters of men , are first to be baptized , before they approach , or should be admitted to the Lords Supper : that is , no unbaptized person should adventure , or ought to be admitted to the Lords Table .

2. We say , Whereby we are washed with water ; for so the word Baptism signifies , a dipping in water , or sprinkling with water .

3. We say , In the Name of the Father , the Sonne , and the Holy Ghost : this being the very form of Baptism that must be observed . And for the meaning of these words , In the Name of the Father , of the Sonne , and of the Holy Ghost ; it is as much as to say , as that the Party baptized , is consecrated to the worship and service of the Trinity .

4. We say , To signifie and seal our ingrafting into Christ , Gal. 3.27 .

5. To signifie and seal our communion with Christ : That is to say , to signifie and seal that we are made partakers of Christ and his benefits , Acts 2.38 . Rom. 6.3 .

6. To signifie and seal our new obedience , Mat. 3.7 , 8. 1 Pet. 3.21 .

7. Lastly we say , to signifie and seal our admission into the visible Church : As this was one end of Circumcision , so likewise it is of Baptism , which succeeds Circumcision : Thus Saul was admitted into the visible Church , Acts 9.18 . The Jailor and his Family , Acts 16.33 .

Quest. 2. What are the ends of Baptism ?

Answ. There be divers ends of Baptism :

1. That this and that Party might be admitted Members of the visible Church , John 4.1 . as though Baptism were an outward mark of a Disciple , and a means of admitting into the visible Church .

2. That it might be a pledge unto us of our ingrafting into Christ , the remission of our sinnes , and Regeneration ; Galatians 3.27 . Acts 22.16 . and Titus 3.5 .

3. That it might be a testification of our duty towards God , and a binding of us to perform obedience unto him ; and therefore Mark 1.4 . it is called the Baptism of repentance , or of amendment of life . And Luke 3.7 , 8 , 12.

4. That so we might be put in mind of afflictions , our supportation in them , and deliverance out of them ; ( we being dipped in the water , or sprinkled with water , but not drowned ) afflictions ( as we may see Matth. 20.22 . ) are sometimes termed by the name of Baptism .

5. That it might signifie the unity of the Church , and might be a means of the same , 1 Cor. 12. ●3 . Ephe● . 4.5 .

●uest . 3. What are the parts of Baptism ?

Answ. They are either outward , or inward . The outward is the sign , and the word . The sign is the element of Water , and the Sacramental action on the Ministers part , and on the Receivers part ; the Sacramentall action on the Ministers part , is , not only his washing of the Party with water , but likewise his putting the Party into the water , or towards the water ; his continuing the Party in the water , or towards the water ; and his taking the Party out of the water , or from towards the water . The Sacramental action on the Receivers part , is :

1. The presenting of him or her unto the Minister to be baptized .

2. The receiving of external washing by water .

The other outward thing is the word .

1. The word of institution , or the Ministers Commission in this kind , Matth. 28.19 .

2. The word of promise , Mark 16.16 .

3. The distinct pronouncing of this form : I baptize thee in , or into the Name of the Father , and of the Sonne , and of the Holy Ghost .

The inward thing , or thing signified , is Justification and Sanctification . The water represents , and shadoweth forth the blood of Christ , 1 John 1.7 . The Ministers washing of the Party with water , signifies and seals the double washing aforesaid ; to wit of Justification , and Sanctification ; 1 Cor. 6 11. The Ministers putting the Party into the water , or towards the water , signifies and seals the Mortification of sinne in the Party . The Ministers continuing the Party in the water , or towards the water , signifies and seals the burial of sinne , or continual encrease of Mortification in the Party ; and his taking the Party out of the water , or from towards the water , the Partyes Vivification , or raising up to newness of life ; Romans 6.3 , 4 , 5. The Partyes presenting to Baptism , and his receiving of the external washing , signifies and seals , how he consecrates himself to God and how he utterly renounceth the flesh , the world , and Divel , 1 Pet. 3.21 .

Quest. 4. What is the necessity of Baptism ?

Answ. Baptism is not simply and absolutely necessary , so as there is no salvation without it ; for this were to make it equal with Christs blood , and to send all to the pit of Hell that die unbaptized ; although the fault be no way in themselves , or Parents . But yet it is necessary in part , or by consequence ; and in a double respect :

1 In regard of Gods Ordinance , the Lord having commanded it to be used , it is necessary it should be used in obedience to his command . He that carelesly neglecteth , or wilfully contemneth any Sacrament which God doth injoyn him to use , let him look unto it , Gen. 17.14 .

2. In regard of our need thereof ; naturally we are dull in conceiving of things Spritual , slow in believing the good things promised in the word , and very doubtful to apply them to our selves ; and therefore we have great need of such helps and means .

Quest. 5. What is the efficacy o● Baptism ?

Answ. It is onely effectual unto the Elect , and at what time the Lord sees the fittest , and the best .

Now we come to the Uses :

Vse 1. For Confutation . 1. To confute the Papists , and divers wayes :

1. They corrupting this Sacrament by adding unto water divers inventions of their own ; as Cream , Oyl , Salt , Honey , Spittle , Crossing , and the like . Thus they go from the first institution , adulterating the Ordinance of God : Look we at the first institution , and are not those their additions confuted , and to be rejected ?

2. To confute their absolute necessity of Baptism ( as though none dying unbaptized , could be saved ) when not the want , but the continued contempt of Baptism damnes ; see Acts 2.39 . and 1 Cor. 7.14 .

3. To confute that Doctrine of theirs , they holding that this Sacrament confers grace by the very work done ; and so they equal it to the blood of Christ , exclude the work of the Holy Ghost , and ( upon the matter ) affirm that all baptized persons shall be saved . But do but see Acts 8.13 , 21 , &c. and divers other Doctrines the Papist have concerning baptism , which are directly contrary to the Scriptures .

2. To confute the Anabaptists , who first , too much derogate from baptism ; they making it onely a sign , but not a seal ; a sign of Christian profession , but not a seal to confirm faith , and a means to encrease it ; contrary to what hath been delivered , and unto that direct place , Rom. 4.11 . unto which Baptism succeeds .

2. To confute the Anabaptists their denying of Baptism to the Infants of Christian Parents . But 1. Why not they to be baptized , as well as Jewish Infants to be circumcised ? 2. They being within the Covenant ( as the Children of Christian Parents are , Gen. 17.7 . Acts 2.39 ) must not the seal needs belong unto them ? as see Act. 2.38 , 39 3. This being typified in the time of the Old Testament , which may be observed 1 Cor. 10. Children as wel passing through the red sea , as elderly people . 4. Christs command , Mat. 28.19 the Apostles must go into all Nations , teaching such as were capable ; and so many as did submit to the Gospel must be baptized , they , and their Children ( Children being a great part of any Nation ) 5. Christs example , Matth. 19.13.14 . And how must little Children come to Christ , but in his Ordinances ? and what Ordinance are they capable of , but this ? 6. The Apostles practice , Acts 16.15 , 33. 1 Cor. 1.16 . It is not said , there was no little Children in those houses , or if there were , that they were left unbaptized ; but whole housholds baptized , without any distinction or exception .

And as touching that objection of the Anabaptists :

Object . We do not read in the new Testament of any one particular Infant that was baptized .

Answ. I answer . Neither do we read in the new Testament of any women to partake at the Lords Table . But do they think no women did ? or that women now should not ? Therefore those persons are to know , that to deny necessary consequence , is to deny a great part of the Scriptures .

Object . But suppose the Parents be Christians by a general profession , but yet their lives dissolute , may their Children be admitted to baptism ?

Answ. First , We do not read of any Jewish Infant that was brought to be Circumcised , which was put back for the wickednesse of his parents .

2. The immediate parents are not only to be regarded , but also the Ancestors , Rom. 11.16 .

Vse 2. For Reprehension . First , To reprove such Ministers as take upon them to baptize , and yet unqualified men ; altogether unable to lay forth the Doctrine of Baptism unto their people ; meddle with that which themselves understand not . Is such a person fit to represent God , who knowes neither the nature of the Covenant , nor of the Seals : Is it not ( the Minister standing in Gods stead to the people ) as if the Lord sealed a Covenant to his people which he knew not the meaning of , no nor of the Seals : Although I will not say , the Baptism of such is a nullity ; yet I may say warrantably , that such Idol Pastours have nothing to do to baptize , it being an utter inverting , or absolute wronging of our Saviours prescribed order , Mat. 28.19 . and to the same purpose the Apostle Paul , 1 Corinth. 1.17 . He being ( and so all Ministers ) sent first , and principally to preach , and then to baptize .

2 To reprove the great presumption of such women as do take upon them to baptize .

Object . But did not Zipporah circumcise her child ? Exod. 4.24 . &c.

Answ. The Question is not what she did ? but ●hether she did well or no ? In all probability , not : First , because she seems ( her husband being untowardly weak ) to prevent his doing of it . 2 She doing it in anger : And 3 With contempt of Circumcision . But that it is unlawful for women to baptize , is evident , 1 Cor. 14.34 . the Apostle , not permitting a woman to teach ministerially . And if not to teach , why then not to baptize ( baptizing being a Ministerial action as well as preaching . ) Therefore such women as have been guilty this way , have great cause to humble themselves .

3 To reprove the most parents , few of them endeavouring to present their children to baptism as they ought .

1 N●t considering ( and bewailing it ) that they have been instruments to convey sin and death to their children .

2. Not examining themselves whether they be in the Covenant or no , and so their children infolded and comprehended , Gen. 17.7 . Acts 2.39 .

4 Not earnest with the Lord by Prayer , to remember his Covenant with them and theirs , and to make it good to them and theirs .

4. Not stirring up their faith to apprehend the Promise for themselves and children .

5 Not rejoicing to see their children admitted into the visible Church ; nay , to see their ingrafting into Christ confirmed & sealed by Baptism . Alas , the most Parents make a meer complement and matter of form of it : and when it is over , suffer their children ( elder and younger ) to run riot , never urging them with the Covenant on their part .

4. To reprove such persons , as when Baptism is to be administred ( without any extraordinary occasion ) depart the Congregation before , not staying until the Ordinance be solemnized : As though they were unwilling to be put in mind of Gods Covenant with themselves in Baptism , the great benefits sealed unto them in the same : or rather , as though they had no mind to be remembred of their own Covenant made with God in Baptism , as desirous to make good the same : nay , hereby demonstrating themselves to have no voice in admitting others into the visible Church ; or seeming by their careless departure not to value their priviledge : Nay , hereby denying to do that office for others , which others have done for them , to wit , to help in prayer for the party or parties to be baptized .

5. To reprove divers of Gods people , too seldom calling to mind their Baptism ( the Solemn Covenant in that Ordinance ratified and confirmed betwixt God and themselves ) And this is one reason why they are so weakly assured of Gods favour , and of sins remission ; why their corruptions are so strong and unmortified ; why their Graces are so weak and out of exercise ; why they have no more power and might against all their Spiritual enemies ; why ( after a fall ) they are so long in recovering and raising up again ; not speedily considering that Baptism ( although but once administred ) extends to all sins , past , present and to come .

6. To reprove the most Baptized persons ; having the badge of Christians , but living like Infidels : the mark of God in their foreheads , but the mark of the Divel in their lives and conversations ; never seriously consider the solemn Oath they took to God in Baptism ; there swearing that they would renounce the flesh , the world , and the Divel ; how they there consecrated themselves to God , but live as though they had then consecrated themselves to the Divel : Christians in name , but the Divels slaves in deed , living in all manner of disobedience and impiety , having taken Gods Press-money , but living to fight against Him , his Ministers , his People , his Ordinances , his Laws . But let those forsworn runagates know , that a woful Strappado attends them in this life and in the life to come . So much for this Use of Reprehension .

Vse 3. For Tryal and Examination ; Whether we be inwardly baptized or no , whether we find the efficacy and power of Baptism in some measure , or no : If we do not , it is not the outward Baptism that will serve the turne . It was the manner of the Jews to stand much upon outward priviledges Jer. 7.4 . Mat. 3.9 . Rom. 2.25 . and so we divers of us , stand much upon our outward Baptism ; but if we be not inwardly baptized , we are no better ( in Gods esteem and account ) then Turks and Infidels : and if we live and die without inward Baptism , our outward Baptism shall but aggravate our condemnations . Outward Baptism ( it is true , ) is the Seal of Regeneration , but the Word is the seed of it : therefore try and examine we what work the Ministry of Gods Word hath had in our hearts , whether by this immortal seed , we be begotten to God or no , 1 Cor. 4.15 . Ephes. 1.13 . 1 Pet. 1.23 . Observe we what effect the Ministry of the Word hath had in us : what new light hath it brought into our minds , what new quality into our wills ; what change hath it wrought in our affections and conversations ? Especially examine we our affections : First , What love is there in us to God ? Do we so love him , as we must needs be often chattering unto him , calling him Father affectionately ? Gal. 4.6 . 2. What love to Gods word and the Messengers of it ? Job 23.12 . 1 Pet. 2.2 . Acts 16.15 . Gal. 4.15 . Many that stand much upon their outward Baptism , have no affection to the Word and the conscionable Ministers of it ; they cry out , There was never good world since there was so much preaching . But where is the power and efficacy of the baptism of such ? 3 What love to the People of God ? 1 John 3.14 . But many a baptized person ( of all people ) cannot endure them . Well , do we observe the renewing and change aforesaid to be wrought in us ? then we are baptized with the Holy Ghost . Can we demonstrate our true Conversion by the Word ? then the Seal is properly ours . The more lively we feel the new Creature in us ; the more we find the power and efficacy of baptism .

Vse 4 For Exhortation : 1. Te exhort Parents in presenting their children to baptism , to examine themselves whether they themselves ever came into the Covenant by an actual faith or no : If they have not , let them labour for faith by a constant dependance upon the Ministry of the word : To present a child for the Seal of Regeneration , and themselves to be in the estate of nature ; alas , what comfort can it afford unto them ? A man to bring his child for the Seal of that which himself hath not , nay , which he hath no affection unto ; Is it not an uncomfortable piece of business ? But ●f the parents be come into the Covenant by an actual faith ; why then , let them make use of their faith in this business .

First , By calling to remembrance the free and gracious Covenant which God hath made with them and theirs , Gen. 17 7 Acts 2.39 . that although their child , or children ( by natural generation ) be lumps of sin , and under wrath , yet in regard of Gods Covenant and free acceptation , they are beloved , holy , and blessed .

2 By being earnest with the Lord to make this Ordinance effectual to their child in his own good time .

3 By apprehending and fastning upon the Promise for them 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 purpo●e let them be earnest with the Lord in praye● as well as they can , follow hard after the p●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 ordinance our faith may be encreased ?

Answ. Something we must do before receiving ; something in and about the act of receiving . And something after we have received .

1. For the first part of the answer ; what we must do before our receiving . This the Apostle acquaints us with 1 Cor. 11.28 . Let a man examine himself , and so let him eat of that bread , and drink of that cup. Now we are to know , that when the Apostle saith , let a man examine himself , he doth not leave it to our choice and discretion ; as let a man examine himself , if he so please . But the Apostle speaks imperatively ; that is , I injoyn and command from the Lord every one , before they receive , to practice this duty of self-examination ; that they sequester themselves from all other occasions , and in their thoughts make choice of fit time and place , and so seriously fall upon this businesse . And if it be demanded , what we must examine our selves of or about . I answer , first , whether we have some measure of saving faith or no. For first if we have no measure of this grace , how can we expect an encrease of it by the Sacrament ; an encrease of that we are not at all possessed of ? 2. If we have no measure of this grace , what have we to do at the Supper of the Lord ? it being an ordinance to confirm and strengthen faith where it is already begun , and not to begin it where it is not .

3. If upon serious examination we find no measure of this grace begun in us , hereby we shall ( or at least should ) be occasioned more earnestly and constantly to depend upon the ministry of the word , that this grace may be wrought in us , and so in time , we fitted to approach to the Lords Table . And 4. If upon examination it appear we have some measure of this grace ; hereby we shall not only be encouraged to present our selves at the Lords Table ; but hereby likewise , not only this grace of faith , but all other graces ( fitting a worthy communiacant ) wil be pointed , quickned , and stirred up in us ; that so we may more profitably and comfortably receive . And this is one main reason why this duty of self-examination must be renewed as oft as we partake at the Lords Table , it being an excellent means to quicken and set on work the graces of Gods spirit , that so we may receive more worthily . Now in affirming , a man must examine himself before he partake at the Lords Table ; it is not our purpose to justle out self-examination at other times ; as though a man were never to examine himself but then : For he that doth not practise a weekly , nay , daily examination , it is to be feared , will be far to seek in this Duty , when he should by it prepare himself to the Sacrament . Although we make some difference betwixt the weekly or daily examination , and the examination before the Sacramen● , the former being but a reviewing and considering of our daily disobedience and unkind dealing with the Lord , every way so kind and gracious unto us , the better to prepare and fit to secret prayer : But the latter being a tryal of our selves , how we are qualified as fitting Communicants .

Now to lay down some Marks and Signes of a true saving faith ; 1 Do we observe our selves very short in this Grace ; and is it a trouble and grief unto us ? Mark 9.24 . Many speak of a good faith they have had ever since they were born , and thank God they have alwayes been freed from doubting ; but such persons are farre from a true saving faith . But if upon a true sight and sense of our misery wee would faine apply Christ , and the promise of pardon and forgiveness in and through him , grieve because we can come no nearer Christ , and can get him no nearer unto us . This is a good signe .

2. What means do we use that we may grow in faith ? Do we pray earnestly for an encrease of it ? Luke 17.5 . many seldome or never employ themselves this way , seldome or never pray for faith ; an ill signe , whatsoever they think of themselves . 2. Do we earnestly hunger and thirst after the ministry of the Word , that so we may grow in this grace ? 1 Pet. 2.2 Divers regard not this ordinance , are very indifferent whether they partake of it or no : This is a very bad signe . 3. Do we love a Saint , as a Saint ; even a poor man or woman that we perswade our selves to be truly religious and godly , better then the richest man or woman irreligious or ungodly ? 1 John 3.14 . Psal. 16.2 , 3. Many persons , of all people , they cannot away with the forward in religion , have not a good word for them ; a very ill signe , 4. Is there in us an earnest endeavour after universal obedience ? although we daily take up our arrows short , yet we do not favour our selves in this known sin or that , but mourn for it , strive against it ( although the corruption inward and unknown to others ) Psal. 18.23 . and 119.101 . Heb. 13.18 . But if our course be uneven ; we obey in some things , but have no care to obey in other things , in all things ; it is an ill signe ; Mark 6.20 . And such is the obedience of the most .

This is the first thing we must examine our selves of and about , to wit , whether we have saving faith or no : which if we have not some measure of we have nothing to do at the Lords Table ; but if we come , come upon our perill ; and to the great indangering of our selves . And yet such persons must not sit downe satisfied without the Sacrament , but must earnestly ( in the use of all other means ) labour for faith , that so at the length they may warrantably and comfortably partake of this ordinance . This I say , is the first thing we must examine our selves of and about , before our receiving , Whether we have some measure of saving faith or no.

2. The second thing , we must examine our selves of and about , before we partake at the Lords Table ( if so be we be such as have formerly , and heretofore worthily received ) is how we have profited in faith and other graces since the last time we received . The Lords Table is a feast of growth , and the Lord expects at our hands that the oftner we come to his Table , the more we should come on in grace . Now if upon examination we find our selves to grow , we may come with the more boldnesse and courage , that so we may still make a further progresse ( our experience of receiving good at this feast , putting us on . ) But if so be upon examination , we find our selves to have been bad proficients , have suffered grace to go out of exercise , this or that corruption to get head , we must be the more humbled and dejected . And the greater our slips and falls have been , the more to make our hearts soft and tender by courses of humiliation ; the more earnest we must be with the Lord for pardon and forgivenesse , and that he would blesse our approaching unto , and proceeding at his table , that so we may renew our spirituall strength , and come on in the course of Christianity .

And one thing we would adde , even to those that carry themselves the most holily and watchfully betwixt Sacraments ; that seeing they gather and contract so much rubbish and soil in the intermission , as they stand in great need to quicken and stir up their desire to the Sacrament , and all other graces fitting worthy communicants ; that these , I say , would by extraordinary praier ( before they come to the Sacrament ) quicken , and stir up the graces of Gods Spirit in themselves , that so they may receive the more worthily . And thus much now touching what we must do before we receive , if so be we would receive to the encrease of our faith .

The second thing is , what we must do in and about the act of receiving , if so be we would receive worthily ; and to the encrease of our faith ?

Answ. Such as have prepared themselves , as aforesaid ; First , must labour to make sure to partake of all the publick ordinances before the administration of the Sacrament . they must not come dropping in when the Minister is at praier , or in his Sermon ; but should take all the ordinances before them . 2. Betwixt the Ministers going out of the pulpit and his repairing to the Lords Table ; stir up thy self by considering that now thou art upon a great businesse , to renew thy covenant with the Lord , and the Lord with thee ; he to continue thy gracious , faithfull and all-sufficient God in and through Christ , for thy good every way . And thou to continue his servant in better obedience then ever hitherto thou hast performed unto him : and as the Lord intends fairly and faithfully towards thee ; so earnestly desire and resolve the like towards him . 3. When the Minister doth addresse himself to the Celebration ; then seriously summon thy outward senses and inward affections to attend the whole businesse in hand . Let nothing done at this sacred feast fall to the ground , but employ thy outward senses upon the elements , and upon the sacramentall acts of Minister and people ; and consider with thy self ( for the inciting and stirring up of thy faith ) that they are all signifying and sealing , as before thou hast heard : and so , whilst thou art thus employed , thou shalt not only receive the bread and wine of the Lord , but the bread and wine which is the Lord ; as the one outwardly , so the other inwardly . Thus we have heard what must be done in and about the act of receiving .

Now we come to the third thing , what must be done after we have received .

Answ. 1. We must be willing to joyn with the congregation in praise and thanksgiving ; and so like wise in our liberality to the poor . Matth. 26.30 . Heb. 13.16 . 1 Cor. 16.1 , 2.

2. After we are departed the congregation , we must labour to keep up our faith , verily perswading our selves that the Lord will not fail a jot of his covenant renewed with us ; but as he hath said , and sealed , so he will work in us and for us . It is Satans manner with some good communicants , presently after they have received , to stir up in them thoughts of unbelief ; as though their communicating were to no purpose , but had been altogether in vain . But in this case , let them remember that the flesh of Christ is meat indeed , and his blood drink indeed ; and that the Lord in the Sacrament doth not mock the prepared soul , but intends fairly and in faithfulnesse .

3. Sometime that day , in secret , take a survey and review of thy receiving ; what inward converse there was betwixt thee and the Lord in that businesse , what secret signes and passages of love ; how thy affections were stirred and moved , and how they continue . Now in this survey and review , if thou find there hath been little stirring and moving , but rather deadnesse and dulnesse : then thou hast just cause to suspect that there was some great want in thy preparation , which if ( upon examination ) thou perceivest , thou must greatly humble and judg thy self , that so thou mayest not be judged of the Lord . 1 Cor. 11.31 . But if upon examination thou find that thou seriously endeavoredst to prepare thy self , as did befit this sacred businesse ; although thou must be sensible of the affliction , yet thou must not be too much dismaied , but in the Lords means , wait the Lords time for the fruit of the Sacrament ; remembring what the holy Ghost saith , Psal. 97.11 . Light is sown for the righteous , and gladnesse for the upright in heart . Now on the contrary , if in this survey and review thou dost find thou didst speed well at the Sacrament , that thou hadst sweet converse with the Lord , thy affections graciously stirred and moved , and so continue : Oh , then thou hast great cause , 1. To blesse and praise God . 2. From this experience of his love to be confidently earnest with him , that thou maiest daily find and feel the fruit of the Sacrament . And 3. Upon this ground , hast thou not cause to be forward to this feast another time ; nay at all times as thou seest a call ? And 4. and lastly , hast thou not cause the more carefully to look to the covenant on thy part ; as thou hast vowed , so to pay ; as thou hast promised new obedience , better obedience , so to endeavour the performance ? Psal. 76.11 . and 116.14 , 18. Eccles. 5.4 , 5. And thus now we have answered the fourth question ; what must be done of us , that in the use of this Sacrament our faith may be encreased . We come to the Uses .

Vse 1 To inform us touching the great wrong the Popish teachers labour to do the people of God , as concerning this ordinance , by their altering , adding , detracting , annihilating . 1. By their altering , they changing the nature of this ordinance , turning this Sacrament into a propitiatory sacrifice for the sins of the living and the dead ; the Minister into a sacrificing Priest , and the communion Table into an Altar . 2. By adding a multitude and world of ceremonies to this ordinance , of their own inventing , and which have no footsteps in the word of God ; they so contrarying this businesse , as though they were in hand with some masking shew , or acting some stage play . 3. By detracting , they depriving the people of the wine , as though they were unwilling they should have a full meal . Nay 4. They altogether annihilating this ordinance , by their cursed transubstantiation ; teaching , upon the words of consecration , that the elements cease to be , in regard of their substance ; and that they are changed into the body and blood of Christ . Thus , and many other waies , do the popish teachers go about to wrong Gods people in regard of this excellent ordinance , a speciall means which the Lord hath appointed for the encrease and furtheranee of his peoples faith .

Vse 2 To reprove divers persons . 1. All such as adventure to this Sacrament , not being qualified with saving faith ; How can such persons expect an encrease of that which they are not at all possessed of ? nay , what have such to do at the Lords Table ? The truth is , they have no call unto it ; but in coming , they partake unworthily in a high degree . If such as are true believers may partake unworthily ( as is very evident in the example of the Corinthians , 1 Cor. 11.17 . &c. ) How unworthily do they partake ? alas , what do all such when they receive , but exceedingly prophane this holy ordinance ? And that this is no little sin , do but see 1 Cor. 11.27 . that is , guilty of the death of Christ . Now it is a great sin to be guilty of the death of any man ; but to be guilty of the death of an innocent man , of the death of the innocent Lamb of God , of his death who was God as well as man ; how foul and horrible a crime is this ? If the death of Abel did lie so heavily upon the conscience of Cain , Gen. 4.13 . How should the death of the Son of God lie heavy upon their consciences that are guilty thereof ? And the Apostle tels us , to receive unworthily ( as they must needs do in a high degree , that have no measure of saving faith ) is to be guilty of the death of Christ : His meaning is , that all such as receive unworthily ; doe ( upon the matter ) consent unto the horrible fact of Judas , and the Jewes , in their crucifying of Christ . But this is the misery , that men and women will not beleeve the word of God , but their own thoughts , and conceits ; what they will say , or at least think . Are we not baptized persons ? Do we not profess the Gospel ? Do we not come to the Church ? And do we not come in our intents and meanings , to receive good at the Lords Table ? And will you make us guilty of the same sin that Judas and the Jewes were in their crucifying of Christ , and to consent to that bloodie and horrible fact of theirs ?

I answer , the Apostle affirms no lesse of all unworthy receivers . And it is an undoubted truth which you have heard ; that all who are not qualified with some measure of saving faith , receive unworthily in a high degree .

1. Oh then , first we see all persons grosly ignorant ( coming to the Lords Supper ) to be in a woful case ; there can be no saving faith in such : this faith ever presupposing some measure of knowledg in the mysteries of religion . Alas ! how many approach to this Sacrament , and cannot tell what a Sacrament is ; what this Sacrament is ; what are the ends why this Sacrament was ordained ; neither how it should be received ?

2. See we all p●ophane persons ( coming to this Sacrament ) to be in a lamentable case ; I mean swearers , drunkards , whoremasters , prophaners of the Sabbath ; &c. It being plain , that such have no measure of the grace aforesaid ; saving faith ever purifying the heart , Act. 15.9 . And if the heart be in some measure clean , it will appear in the life .

3. See we many others ( partaking at the Lords Table ) to be in a wofull case , such as have some measure of knowledg ; and it may be are of civil conversation . But they are inward opposers of sincere preaching , and so of sincere professors ; they would either have no preaching at all , or else especially approve of that which doth the most tickle the ear . And so for professors of religion that are forward , they have no mind , no affection unto them ; think they are but half witted people , factious , and turbulent ; have no delight in their company . Now such persons are far from the grace aforesaid . And this one thing I would have you to take notice of ; many we have , that are very forward after the Sacrament in their kind , needs they must receive at Easter however ; and yet have no desire after the powerfull preaching of the Word , care not much whether they ever hear a powerfull Sermon or no. That that we would give you to understand of such persons , is this ; that their desire after the Sacrament is not a kindly desire , and from Gods Spirit ; but a popish , preposterous , and corrupt desire . Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table ; and as you have seen their sin , 1 Cor. 11.27 . so you may the punishment attending them for the same , ver. 29. that is , Judgment ; temporall , eternall , if they do not truly and seriously repent for it .

The second branch of this use of reproofe extends it self to divers who are qualified with some measure of saving faith . First , ( the Lords Supper being such an excellent means to encrease and confirme faith ) that they do no more frequent it ; when as they might often partake conscionably , and comfortably ; no impediment being in the way but their ignorance , sloth , or this needlesse fear , or that . 1. Their ignorance , not throughly receiving information what an excellent help this would be to their faith and other graces : and how the Lord commands them to receive often ; 1 Cor. 11.6 . As for other ends , so to sh●w forth Christs death untill his coming to judgment . Or 2. Their sloth ; they being unwilling to set upon that preparation which is required of those that receive worthily : as though this were so difficult a thing to those that use a daily examination , and upon occasion inure themselves to courses of humiliation . Or 3 , This or that needlesse fear : As haply , because their faith is so little , and therfore that they should not receive worthily : Whereas this should greatly induce them to hasten to this feast of fulness for the strengthening and encrease of that they complain to be so little : the Sacrament being the proper portion of such , especially belonging unto those truely sensible of their wants . If we look at the first celebration of this ordinance , we shall upon examination find , that our Saviour did administer to those that were far from perfection ; nay full of infirmities . And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper , no just impediment lying in their way . 2. To reprove divers true believers , who come ( and it may be frequently ) to the Sacrament ; but it is in a customary way , a sleepy carelesse way , do not reexamine their faith , do not ( by extraordinary prayer ) so stir up their graces , as befits them in the act of receiving , do not earnestly labour spirituall consideration ; summon their outward senses and inward affections to attend the whole businesse in hand . And after they have received , little observe the fruit of their receiving : Now such are to know , that partaking in this manner at the Lords Table , they partake unworthily in a degree . And hence it comes to passe , that they are so far from gaining spiritual strength by this ordinance , as they occasion the Lord to bring divers temporall judgments upon them ; as we may see in the Corinthians , 1 Cor. 11.30 . Oh therefore let all such know , they have great cause to mourn for what is past , and better to look to the matter for time to come . And thus we have done with the use of reproof .

Vse 3 For Exhortation . 1. To exhort all such as have not some measure of saving faith , earnestly to labour after it by a constant dependance upon the ministry of the Word , that so in time , in due time , they may safely and comfortably approach to the Lords Table . Alas , otherwise they will be so far from receiving good by this ordinance , as they will eat and drink damnation to themselves . The truth of it is , this ordinance is not to be carelesly neglected by any of competent years , and wit ; ( for you must not think the Sacrament to be a feast for children , fools , or the distracted and mad : ) I say , it must not be carelesly neglected ( Numb. 9.13 . ) by any of competent years , and wit : And yet notwithstanding , none must approach unto it , but such as are qualified with the grace of saving faith ; for if they do , they partake unworthily in a high degree ; and so become guilty of the body and blood of Christ ; that is , upon the matter , joyn with Judas and the Jewes in the death of Christ ; approve of that horrible fact of theirs , and so eat and drink damnation to themselves . And it will not serve the turn , for those destitute of the grace of faith ; to say , they have received , and often received heretofore ; they having the more to repent of , and mourne for .

The second branch of this Use of ex hortation . To exhort all true beleevers , and that divers waies . 1. That they would often present themselves at the Lords Table ( as often as possibly they can ) no just impediment lying in the way ; especially living in places where this ordinance is often celebrated . Do but see 1 Cor. 11.26 . Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as often as ye do it , therefore do it often ; it being such a means not only to shew the Lords death one to another ; but likewise to shew it to our own faith , for the encrease and strengthening of it ; and encrease and help on this grace , and we encrease and help on all the other graces ; and come on in grace , and corruption decaies .

2. To exhort all true believers in coming to the Lords Table , that they earnestly endeavour to come preparedly , that so they may receive worthily ( that is to say ) acceptably to God ; and then no question it will prove a profitable receiving to their own souls . Many true beleevers receive unworthily in some degree , and fail much of the good they might receive by this ordinance for want of due preparation ; they are too slight in examination : and for extraordinary praier to be performed sometime before the day of their receiving , they are too backwward unto , and too carelesse in .

3. To exhort them in the act of receiving , that they labour to discern the Lords body ; that is , put a difference , and distinguish betwixt the outward elements , and common bread and wine ; although not in their substance , why yet in their use ; and so seriously intend the whole businesse , stirring up their inward affections by a serious employing of their outward senses ; that so Christ and his benefits may be received and welcomed into the armes of their enlarged and extended faith . Many believers , in the act of receiving , fail much in spirituall consideration , and so their affections are little moved and inflamed . If 1. When the Minister sets apart the Elements , thou wouldst consider that even so God the Father from all eternity did set apart Christ to be the Redeemer of mankind . 2. When he consecrates the Elements by the Word and Prayer , thou wouldst consider that even so in the fulness of time , God sent his Son into the world to accomplish this work of Redemption . 3. When thou seest the Minister to break the Bread , and powr out the Wine , thou wouldst meditate upon the accursed death of Christ , and shedding of his bloud for all true Believers . 4. When the Minister comes and gives the Bread and Wine unto thee , if thou wouldst consider that even so God the Father reaches and gives his Son and all his merits unto thy faith . 5. When thou takest and receivest the Elements at the Ministers hands , thou wouldst stir up thy self to apprehend and receive Christ and his benefits by the hand of faith . And then sixthly , and lastly , In eating and drinking the Elements , thou wouldst earnestly endeavour more and more nearly to apply Christ , and to feel thy Spiritual union with him : Such consideration in the act of receiving , would be the way not only to receive the Sign , but at one and the same time the thing signified .

4 To exhort all true Believers after they have received : 1. To labour to keep up their faith , assuring themselves the Lord is no deceiver ; but will be sure to make good his Covenant with them . 2. As we have already heard ; sometime that day in secret take a review of thy receiving , and after it proceed as thou hast been directed . 3. Remember to make good thy Vows , and to demonstrate both to thy self and others , that thou hast got Spiritual strength by this Feast of growth ; thou walking more conscionably and comfortably in both Callings . It s said of the fainting Egyptian , 1 Sam. 30.11 , 12. when he had eaten and drunk , that his spirit came again to him : So if thou eat and drink in faith , thy Spiritual life will be revived , and thy strength increased .

And thus we have done with the second Member of the fifth Principle : Now we come to the third and last Member .

MEMBER III. And Prayer .

THis Member acquaints us with another good outward meanes whereby faith is encreased , to wit , Prayer . And hence we commend this Point of Doctrine unto you :

Doctr. Prayer is one good meanes for the encrease of faith . See Luke 22.32 . I have prayed for thee , that thy faith fail not . So the father of the possessed child thought Mark 9.24 . And the Apostles , Luke 17.5 . and Jude 20. Praying in the Holy Ghost ; that is , by the help and assistance of the Holy Ghost ; this being an excellent meanes to confirm and bring on faith .

Reason 1. This is a good means to encrease any grace of Gods Spirit in us , and therefore a good means to encrease our faith . That it is a good means to encrease any grace of God Spirit in us , see Luke 11.13 . How much more shall your heavenly Father give the Holy Spirit to them that ask it ? that is , the Holy Spirit in a greater measure .

Reas. 2. Hereby faith is exercised ; to wit , by faithful Prayer , and the more faith is exercised , the more it growes and encreases , Ephes. 6.16 , 18. Psal. 6.8 , 9. see we the former part of the same Psalm , and we shall observe Davids faith to get up in Prayer : So Psalm 62.2 , 6.

R. 3 The Rule of Contraries : This duty omitted and neglected , faith goes out of exercise , slackens and decayes . Now we come to the Uses .

Vse 1 For Tryal and Examination : 1 Do we use Prayer ? if we pray seldom or never , let us not wonder if we be poor in the grace of faith ; Prayer being the key that opens all Gods Treasures . Such as are strangers to Prayer , cannot be throughly acquainted with faith .

2. But do we use to pray ? then in Prayer are we earnest after faith for an encrease of this grace ? Many in prayer are more for temporal things then Spiritual : but this is to pray in a carnal manner . And divers in prayer that beg spiritual Blessings , and yet sue for them but in a carnal way ; not seeing any beauty and excellency in them , neither finding any taste or rellish in them ; but only because they are convinced they cannot be saved without them . So then the Question is . Whether in Prayer we be more earnest for faith , and the other Graces of Gods Spirit , then for Temporal Blessings . And then in suing for spiritual Blessings ; whether the beauty we see in them , and rellish we find in them , do much induce and move us to be earnest at the Throne of Grace for them .

3. Do we use Prayer ? and in prayer are we earnest for faith in the manner aforesaid ? observe we then the fruit of our praying , Psal. 85.8 . He will speak peace to his Saints ; to wit , by stirring up and encreasing their faith . Surely , suing for faith , as aforesaid , we shall ( upon examination ) find an encrease of it . And this is the great wheel in the Clock ; come on in this grace , and come on in every sanctifying and saving grace .

Vse 2. For Inquisition . Seeing Prayer is one good means to encrease faith , to enquire into the Doctrine of Prayer . As first , What Prayer is , and the parts of it ? 2. The necessity of prayer , and the Motives to it . 3. The Objections against Prayer , and the Answers of them . 4. The Qualifications of true and acceptable prayer .

First , What prayer is , and the parts of it ?

Answ. We are not now speaking of the requests and suits we make one to another ( in our civil converse here in the world ) which may be called civil prayer . But of Religious Praier which we thus describe . It is an opening of the desire of the heart , or a pouring out of the foul to the Lord . 1. I say , It is an opening of the desire of the heart , or a pouring out of the soul . See Psal. 62.8 . 1 Sam. 1.15 .

2. I say , It is a pouring out of the soul to the Lord , he only being the object of religious praier : it is he and he only that sees and knows the heart : he and he only which is present in all places , to hear the praiers of all his people : he and he only which is Almighty to help .

Now the Parts of praier . In Scripture we find divers divisions of prayer : but in 1 Tim. 2.1 . we have the parts of praier punctually laid down : 1. Supplication . 2. Precation , or petition . 3. Intercession . 4. Thanksgiving . By supplication we understand humble suit to the Lord for his favour , and pardon of sin ; and in this part of praier , we have the confession of sin implied . By precation or petition , the second part of praier , we understand a begging of all other things needful for soul and body . By Intercession , the third part of praier , we do not understand an entreating for others ( as divers interpretors doe ) for not only this part of praier , but all the parts of praier are here injoyned to be performed , as in the behalf of our selves , why so in the behalf of others . But we understand by it a contending with God for the prevention and removall of judgment . By Thanksgiving , the last part of praier , we understand a rendring praise to God for his blessings and mercies . Thus then we see that prayer consists of 4 parts , Supplication , Precation , Intercession , and Thanksgiving .

Now we come to the second thing concerning prayer , to wit , What necessity of it , and the motives unto it .

I answer , It is an excellent part of Gods worship Psal. 95.6 . where , by bowing down and calling upon God , is meant , to worship him . Hence the place of Gods worship ( by way of excellencie ) was called the house of prayer , Isa. 56.7 .

2. By the duty of prayer the Lord is much glorified ; for hereby , all his attributes are acknowledged : Trinity in Unity , and Unity in Trinity confessed : The puritie and holinesse of his Law subscribed unto : His promises in the Gospel professed to be believed , the accomplishment of them to be hoped for , and expected : and he blessed and praised for his mercies .

3. Gods command . The Lord commands us to pray , Psal. 105.4 . 1 Thes. 5.17 .

4. The example of Christ , and all the worthies mentioned in Scripture . Luke 3.21 . and 9.18 , 28 , 29. and 6 , 12. And so all Gods people mentioned in holy writ ( they all were adicted to prayer .

5. The misery that attends those that neglect this duty , Jerem. 10.25 . Matth. 26.41 . Ezek. 22.30 , 31. Dan. 9.13.14 .

6. This is a good means to easie our hearts . This Hannah knew wel , 1 Sam. 1 , 15. And Job , Job 16.20 . And so all practial Christians .

7. Our continual , and innumerable necessities , inward and outward .

8. The promise of supply and help , Psal. 50.15 . and 91.15 . Matth. 7.7 .

9. The dignitie of this duty ; hereby a mortal worm hath conference and converse with the greatest majesty .

10. The power and efficacie of praier compare Gen. 32.11 . and 33.4 . And 2 Sam. 15.31 . and 17.23 . See Exod. 14.15 . and 15.25 . Matth. 17.21 . Remember Hezekiahs and Isaiahs praier , and so Esters and Mordecai's . In the primitive Church , Anno 175 the army of Christians was called the thundering legion ; because upon their praiers God scattered their enemies with thunder . And the very heathen in those times could observe , that the Christians were able to obtain any thing by prayer . And what man or woman of religious observation ( in these our times ) but may speak of the efficacie and power of prayer . Now we come to the third particular , the objections against prayer .

Object. 1 May some ignorant men and women say , the Lord knows our wants before we pray : and then to what purpose should we pray ?

Answ. We do not pray because the Lord knows not our wants . But

1. Because it is his comand that we pray , Phil. 4.6 . 2. That we may demonstrate our selves sensible of our wants , which the Lord will have us to be , Psal. 34.18 . 3. Hereby we acknowledg the Lord to be the fountain of all good . 4. This is the condition the Lord ties us unto , if so be we would have him to impart his blessings unto us , Prov. 2.3 , 5. Jer. 33.2 , 3. Matth. 7.7 .

Object. 2 But the Lord in his eternall counsell hath decreed what blessings we shall have , and what blessings we shall not have ; and his decree cannot be altered .

Answ. All this is true ; but yet as the Lord hath decreed the end , why so the means ; and in the ordinary course by the means works to the end . The Lord had decreed to give the Gentiles to Christ ; but yet see what he saith unto him , Psal. 2.8 . Ask of me &c. And so he had decreed ( as he was pleased to make known ) the return of the Jewes out of the captivitie : Yet see what he saith , Ezek. 36.37 . I will yet for this be enquired of by the house of Israel . Nay Daniel knowing the very time when this great deliverance should be , doth not thereupon forbear prayer , but is the more earnest in prayer , Dan. 9.2 , 3. And the Prophet David , although it were revealed to him that the Lord would establish his house , and the kingdom upon his posterity , yet doth not cease to pray in that kind , but rather prayeth , 2 Sam. 7.11 , 12 , 18 , 19 , 25 , 26 , 27 , 28 , 29.

2. I answer , Although by prayer we cannot alter Gods decree , why yet by prayer ( it being hearty and holy ) we alter our selves ; the heart thereby being put into a fitting frame , and so we made capable of Gods blessings .

Object. 3 But there be divers men and women that are far from the practice of true and kindly prayer , who enjoy the blessings of God in great abundance .

Answ. It is true , but yet sanctifying grace ( which is the best blessing ) they do not enjoy the least measure of it : sanctifying grace and kindly praier , they ever go together ; want the one , and want the other ; and have the one , and have the other . Zach. 12.10 . It is but outward blessings , and common graces at the most , which unpraying persons do enjoy .

2. These blessings which the persons aforesaid do enjoy , they enjoy them rather for the good of others , then for the good of themselves ; suppose health , wealth , strength , wit , learning . Cyrus was a man of great parts and power ; but was it not for the good of the Church , rather then for his own good ? Isa. 45.4 .

3. There is a great difference betwixt the having of blessings through the providence of God , and the having them from the mercy of God , and his speciall love in Christ . Unpraying persons have blessings only the former way , and not in mercy .

4. The blessings such have , it were better for them to be without them , they proving but snares unto them ; and they living to abuse them to their owne utter overthrow .

Object. 4 But there be divers that use prayer , and have prayed for this and that blessing a long time but yet come short of it .

Answ. This may be true ; and for the reasons , and upon the grounds following .

1 It may be the parties we speak of , live in some known sin , or sins , unrepented of ; and then what promise have they of audience ? Psal. 66.18 . Job 11.13.14 .

Or 2. It may be they ask such things as would not be good for them to enjoy ; and then it is no unkindnesse , but love in the Lord , to deny them . See we how the promise runs , Psal. 34.10 . Matth. 7.11 .

Or 3. It may be they ask in an evill manner ; in their praiers prefer temporall blessings to spirituall ; or if they be earnest for spirituall blessings , it is not because of the excellencie and beauty of them ; but only because of the necessity of them , because without them they cannot be saved . Or it may be , they ask heedlesly , and irreverently ; do not consider of the Lords majesty and greatnesse . Psal. 2.11 . and 5.7 . Or it may be they ask coldly and faintly , Jam. 5.16 . and are such suitors like to speed ? Or it may be they go in a proud way to God , as the Pharisee , Luke 18.11 . not with a through sense of their own unworthinesse and wants , as the Publican and Prodigal , Luke 18.13 . and 15.21 . Or else it may be , they do not ask in faith ; that is , do not lay the promises before them , grounding their confidence upon them . Or do not in their prayres set before them the worthinesse of their advocate and high Preist , who sits at his fathers right hand to present their prayers unto him , and to make them acceptable unto him . Now the persons we are speaking of , asking in an evil manner ( to wit , in the manner aforesaid ) it is no wonder that they speed no better , Jam. 4.3 .

Or 4. Suppose they do not live in any known sin unrepented of ; and that the things which they ask would be good for them in Gods time , and that they pray in a right manner . Suppose all these things ; why yet there may be divers good reasons why the Lord doth defer and delay them . As 1. Hereby to make trial of their faith , as we may see in the woman of Canaan , Matth. 15.22 . &c. Although the Lord did intend to grant her suit ; yet he deferred her , and put her off long ; and all for the trial of her faith , ver. 28. Or 2. He defers them the more to humble them ; He intended to take from Paul that messenger of Satan wherewith he was b●ffeted ; but not so soon as he would have had it , Paul was not yet sufficiently humbled , but in danger to have been puffed up with his former revelations , 2 Cor. 12.7 , 8.9 . As if the Lord had said ; it is too soon for thee ( Paul ) to be rid of that thorn ; thou must be brought to a greater pitch of humilliation . Or 3. He defers them to make them more earnest and importunate in prayer , as we may see in the examples before alledged ( to wit the woman of Canaan and Paul . ) Or 4. He defers them lest they should think that they merited by their prayers ( although never so fervent . ) Dan. 9.17 , 18 , 19. Or 5. He defers them that they might be more able to use , and manage those blessings he means to bestow upon them . This was one cause why he deferred to bring David to the kingdome , that he might be the better able to manage it when he came to be possessed of it . 6. Or lastly , He defers them that he might cause them to account more highly of the good things they obtain of him by prayer . The good things that are easily and readily come by , are usually lightly esteemed : After the Spouse had lost her welbeloved long , it is said , Cant. 3.4 . She held him &c.

5. And in the last place , for answering of the objection ; we are to know , that the Lord grants requests divers waies .

1. When he gives the particular blessing begged . As Gen. 20.17 . 1 Sam. 1.27 .

2. When denying the particular thing begged , he gives a better thing . As Gen. 17.18 , 19 , And 2 Sam. 12.16 . compared with verse 24.25 of the same chapter .

3. When though he neither grant the thing begged , nor a better thing in the same kind ; why yet he supporteth by his grace , and giveth strength to beare the want of it . As 2 Cor. 12.9 . And Psalm 138.3 . Hebr● 5.7 .

4. When the particular blessing begged is not given and afforded ; why yet the Lord warmes and cheeres the heart , by assuring that the person and prayer is accepted , Philip. 4.6 , 7. Psal. 35.13 .

5. Lastly , When the particular blessing is not obtained , neither inward comfort afforded , and yet the Lord gives to hold out in prayer : abilitie and strength to pray when God seemeth to neglect , is a speciall work and fruit of Gods Spirit . Rom. 8.26 . Now God cannot but hear and regard the voice of his own spirit : for verse 27. he knoweth , that is , approveth it . And Psal. 10.17 . See also thus have we answered the main objections against prayer .

We come now to the fourth thing propounded touching prayer , to wit , 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 prescribed 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 Stre●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 in this kind ; I mean by Place , the Climate or Situation . Ask the fields and possessions , and how many names have they changed ! In former Ages they were said to be such a mans , then his , afterwards anothers ; now they are said to be this mans , and in short time to come they shall be called , I cannot tell whose fields and possessions : Hence it was , that Hormisda did so answer Constantine the Great , who telling him of the beauty of Rome , the stately buildings that were there , the goodly Statues , and sumptuous Temples , saith he to Hormisda , Dost thou think there is such a City again in all the world ? To which Hormisda replyes , Surely there is none comparable unto it ; yet hath it one thing common with all other Cityes , men dye there , as they dye in other places . Lastly . Neither is it Grace , is it holiness , that can exempt in this kind : Envious Cain dyed , so did righteous Abel : Abimelech the Infidel dyed , so did Abraham the Father of the faithful : Ishmael the son of the Bond woman dyed , so did Isaac the son of the Free-woman : Esau , whom God hated , dyed , so did Jacob , whom God loved : Incestuous Amnon dyed , so did chast Joseph : railing Rabshakek dyed , so did praying Hezekiah : wicked Saul dyed , so did good Jehoshaphat : Hard-hearted Pharaoh dyed , so did tender-hearted Josiah : Simon the Sorcerer dyed , so did Simon the Apostle . And thus touching the truth of the point in hand , we have consulted with experience : Now in the third place we come to the Reasons .

Reas. 1. Is taken from Gods Decree ; It is a Statute enacted in the highest Court , the Court of Heaven , that man should once dye ; and therefore an unrepealable Statute , a Statute that cannot be revers'd ; to this purpose , see Hebrews 9.27 . Job 7.1 . and 14.5 , 14.

Reas. 2. Is taken from the matter whereof all men are made , ( I mean their bodyes ) to wit , Earth ; Gen. 3.19 . 2 Cor. 5.1 . Some are more painted then other some , but all earthen vesse●s ; some more clear then other some , but all glasses ; all built of earth , and born of women , and so must dye .

Reas. 3. Because every man and woman hath that in them , which is the cause of death , to wit , sin ; it is that which is as poyson in the spirits , and as rottenness in the bones : sin brought in death , even Christ himself , although he did never sin , yet because he became our Surety , stood guilty of our sin , death seiz'd upon him . Now we come to answer some objections , and then to the Uses .

Object . 1. But we read of some persons , of some particular men , that did not dye ; as Enoch , Gen. 5.24 . Heb. 11.5 . and Elijah , 2 Kings 2.11 .

Answ. 1. Particular and extraordinary examples , do not frustrate general Rules .

2. The persons forementioned had that , which to them was in stead of death ; to wit , a change . Although they did not dye after the manner of other men , yet it was with them , as it shall be with those who shall be found alive at Christs second comming , 1 Cor. 15.51 , 52. they shall have a sudden , and almost unperceivable change , which to them shall be in stead of death .

Object . 2. There is a promise made , John 11.26 . that those that believe in Christ shall never dye .

Answ. The meaning is , Eternally : the true Believer shall not dye eternally . And for corporal death , the nature of it is altered ; the sting of it is taken away to such a party , 1 Cor. 15.55 . Now to the Uses .

Vse 1. For Reprehension , and it consists of divers Members or Branches .

1. To reprove all such , as immoderately and excessively mourn for their deceased friends , death being the common condition of all men : This was Davids failing , he exceeded , went over in passion , when newes was brought unto him of the death of his son Absalom , 2 Sam. 18.33 . Although somewhat he might be excused , because his son dyed so doubtfully ( as touching his future estate ) which ( no question ) did aggravate Davids sorrow ; for then indeed have we the most cause to sorrow and mourn , when our Children , Kindred , and Friends are taken away by death in the act of sin , or before ever they began to dye to sin : yet in this case did Aaron quietly and patiently submit unto Gods disposing hand , Levit. 10.3 . And David himself , another Child of his , dying , ( of whom he had more hope , and better assurance ) carries the matter a great deal more patiently and chearfully , 2 Sam. 12.22 , 23. Nay Job 1.21 . Indeed many ( their Friends , Kindred , Children dying doubtfully in regard of their future condition ) have great cause to mourn , because they themselves gave them no better example , gave them no more instruction to further them in religious wayes . And so divers , that have had religious friends taken from them by death , have great cause to mourn , because they made no better use of their good example and holy society , when they enjoyed them .

2. To reprove such as offend in the other extreme , see their husbands , wives , children , kindred , nay hundreds taken away by death , but little lay it to heart , do not make a serious Application of it to themselves , contrary to that , Eccles. 7.2 . Alas , many are like Stocks and Blocks , who when they see this party and that dye , nay multitudes before their eyes , do not say within themselves , my turn will come ere long ; the time is approaching , when I and my outward estate must be parted , when I and my friends must be parted , when my soul and body must be parted ; and so labour more and more to fit themselves for death : imitating Moses , who observing many in the Wilderness to be taken away by death , cryes out , O teach us to number our dayes , &c. Psal. 90.12 . Nay , although they see divers of the godly taken away by death , ( which is ever a forerunner of wrath and judgement ) yet do not lay it to heart as befits them : See Isaiah 57.1 .

3. To reprove all those , that wholly ( or for the most part ) do set their love and liking upon the things of this world , prosecute and pursue outward things , as though they were alwayes to enjoy them ; not weighing the point in hand , neither the uncertain circumstances that attend this certainty , time , place , and manner : As for the time , no man knoweth when he shall dye ; in the night , or in the day ; in winter , or in summer ; in youth , or in his latter age . And so for piace , no man knows where he shall dye , whether at home , or abroad ; in his bed , or in the field ; in the Market , or in the Church . And so for the manner or kind of death , no man knows how he shall dye ; whether suddenly , or by a lingring sickness ; whether by a violent hand , or by a natural course . And yet to see how men and women heap up this thick clay , vehemently labour to feather their nests here in the world ; and the Psalmist gives the reason , Psal. 49.11 . And so the Prophet Isaiah , Isaiah 28.15 . And we may observe no less in that fool , Luke 12.20 . Whereas on the contrary , men and women should imitate Job , ch. 14.14 . and be advised by the Apostle , 1 Cor. 7.29 , &c. A man abuseth the world , when he looks upon worldly things , as things that he shall enjoy alwayes .

4. To reprove all such , as cannot endure to think of death , to be told of death : You strike them into a melancholy fit , when you put them in mind of their death ; those persons are far from imitating those Worthies in Scripture , whom we read to have made their Sepulchres in their life time ; as Asa , 2 Chron. 16.14 . Nay , in their Gardens , ( the place of their solace and delight ) as Joseph of Aramathea , John 19.41 . Nay , those persons come short of some of the Heathen we read of , as D●mocritus , who was wont to walk among the graves , that so he might the better meditate upon death . And so it is reported of those Philosophers called Brachmanae , that they were so much given to think upon death , that they had their graves alwayes before their gates ; that both going out , and coming in , they might be put in mind of their latter end . And so the antient Aegyptians ( in the midst of their mirth at their solemn seasts ) were wont to have the image of Death brought in and laid before them , with these words , Hoc intuens , epulare ; Beholding this Image , eat and drink ; that being a means they used to make them eat and drink more moderately . And surely one special cause why the most are so unprepared for death , is because they have no desire to think of it to be put in mind of it . And thus now we have done with the use of reprehension .

Vse 2. For Information ; to inform us , that although death be unavoidable , why yet we must be so far from hastning our own death , by neglecting the means of life , or by laying violent hands upon our selves , as we must use all good means for the preserving of our natural life , and lengthening our dayes here upon earth , ( and all this implyed in the sixth precept . ) Not that we deny , but that ( in some cases ) a man or a woman may desire death rather then life : As 1. When they are thoroughly convinced , and sufficiently resolved , that the Lord shall have more glory by their dying , then by their living : No question this was one reason , why Samson desired death ; he knowing , that thereby he should slay more of Gods enemies , then he had done in all his life time : and hence it was , that the holy Martyrs heretofore did so willingly dye , nay did so joyfully desire death ; because they were perswaded , that God should have so much glory by their death . 2. In consideration that they cannot live here on earth , but daily offend their good and gracious God : to desire death in this case , is not a loathing to live , but a loathing to sin ; and so much is implyed in the Apostle Paul his exclamation , Rom. 7.24 . 3. In consideration that they cannot live in this world , but see and hear the Lord much dishonoured by the wicked : this was that which did so vex the soul of righteous Lot , 2 Pet. 2.8 . And no question this was one special cause , why Elijah desired death ; to wit , the wickedness of the times he lived in . And so Rebecka , the wickedness of her Daughter in law , Gen. 26.34 , 35.27.46 . 4. In consideration that until death , they are absent from Christ , do not so fully and perfectly enjoy him , as they shall do after death . 2 Cor. 5.6 , 7 , 8 Philip. 1.23 . Nay , so the whole Church is brought in , Rev. 22.20 . Now in the cases aforesaid , it is lawful for a man or a woman to desire death , rather then life , not that they may neglect the means of life , or hasten their own death , ( this way or that way ) no nor impatiently wish death ; this was the fault of the old Israelites , as Exod. 16.3 . Nay , Moses himself ( this way ) failed , Numb. 11.15 . And did not Rachel , Gen. 30.1 . And so Jonah 4.1 , 2 , 3 , 8. And what more common in these times , then for men and women ( when great calamity is upon them , or imminent ) impatiently to wish death . Thus much for this Use , the Use of Information .

Vse 3. For Exhortation : and it consists of divers parts or branches .

1. To exhort every one of us ( seeing death is unavoidable , cannot be avoided ) much to think , and often to meditate ( and that seriously ) upon our own death ; and this being done of us , it will be a good means to prevent much evil in our practice ; and much to put us on in the wayes of goodness .

To prevent much evil in our practice : as

1. Dissoluteness , or loosness of life : Durst any man give himself liberty to be drunk , if he seriously weighed , he might be struck with death whiles he is drunk , as Elah the King of Israel was ? 1 Kings 16.9 , 10. Or durst any man commit uncleanness , if he could seriously think of this , that God might strike him suddenly while he is in that filthy act , as he did Zimri and Cosbi ? Numb. 25.8 .

2. A frequent and serious meditation of our own death , will be a good means to prevent our vigorous and cruel proceedings with others ; see Job 31.13 , 14. Matth. 24.48 , 49. Amos 6.3 .

3. This will be a good means to prevent our over-love , and immoderate use of outward things : To this purpose is that of the Apostle , 1 Cor. 7.29 . If we do not see death stand at the end of all our earthly profits , at the end of all our worldly pleasures , we shall too eagarly pursue them ; and having obtained them , shall too much solace our selves in them .

4. This will be a good means to prevent the danger of death ; I mean , to take away the sting and terror of it , death being like unto the Basilisk ; if it see thee before thou seest it , it will be thy death ; but if thou see it first , thou wilt be the death of it .

And as the frequent and serious meditation of our own death , will be a good means to prevent much evil in our practice ; so likewise it will be a good means much to further us in the wayes of goodness : as

1. Hereby we shall be minded to be more painful and profitable in our places , Eccles. 9.10 . and 2 Pet. 1.13 , &c.

2. Hereby we shall be made more meek , and patient in all our sufferings and afflictions , Phil. 4.5 . James 5.7 , 8. This is that which will make quiet in all provocations : This'is that which will comfort in all discouragements : I shall shortly be sent for , I shall shortly be called from hence ; then I shall be righted then I shall be cleared , then I shall have rest .

3. Hereby we shall be made more watchful , the thing being so certain , and the circumstances so uncertain , ( as time , place , and manner ) See Mark 13.35 . and Luke 21.34 .

4. And lastly , this will be a good means to work in us a care to prepare for death . A man that seriously concludes he must dye , will not that man go about to set his house in order , his heart in order , all in order ? And thus now we have done with the first part , or branch of this Use , which hath been to exhort every one of us much to think , and often to meditate ( and that seriously ) upon our own death , which ( as you may perceive ) will not be a little advantageous in our Christian course .

2. The second part or branch of this Use is , to exhort us ( every one of us ) seeing death is unavoidable , cannot be avoided , that we would labour to prepare and fit our selves for death . But before we come to hold forth the means , we will propound some Motives .

Motive 1. Now the first Motive we have in the Doctrine it felf ; death is unavoidable .

Motive 2. This is the main errand of our life . God did not send us into this world to sin , and ●o glut our selves with the creature , but to bring him some honour , and then to dye . The Factor is not imployed to take his pleasure abroad , but to negotiate for his Master , and then to return home .

Motive 3. Death is but once ; and that stands in need to be well done , which can be but once done ; Heb. 9.27 . once , and no more . An Hour-glass , when it is run out , may be turn'd again ; but in this case it is otherwise .

Motive 4. When death hath done with thee , then God will begin with thee . Thou must once dye , and after this come to judgement . Heb. 9.27 . Then no more praying , no more fasting , no more any Prophet to come unto thee in the Name of the Lord : thou shalt not lye a few years in flames of wrath , and then get leave to come out , that thou mayest amend thy life : Oh no! if once there , for ever there .

Motive 5. Lastly , consider with thy self , it will be as much as thou canst do , to do the work of death ; therefore prepare , and get all thy other work done before . Then haply thy friends about thee ( loath to part with thee , and thou with them ) will disquiet thee , extremity of pain will be upon thee , and perplex thee , Satan busie with thee , thy conscience active and stirring : It is no little , no easie work , to do the work of death .

Thus much for the Motives : Now to come to the Means , whereby to prepare and fit our selves for death .

Means . 1. We must make sure to repent of all our known sins ; that is , call them to mind , unfainedly bewail them , heartily confess them , earhestly crave pardon of them , purposing by Gods help to forsake them all . Such as dye impenitently , dye in their sins ; and that is a woful and a lamentable dying , as our Saviour tels the Jewes , John 8.21 , 24.

Means 2. We must make sure of Christ , that Christ is ours , that we are clothed with his Righteousness , 1 Cor. 15.56 , 57. If thou hast got Christ into thine armes by faith , thou may'st boldly look death in the face , Rom. 8.36 , 37. Phil 1.21 . Having a good Christ , thou may'st be confident of a good death ; Luke 2.28 , &c.

Means 3. If we would be sitted and prepared for death , we must make sure to have renewed natures ; such being onely fitted for the Bridegrooms coming , as have Oyl in their Lamps ; ( An outward prosession will not serve the turn , unless we have that we make profession of ) See Revel. 20.6 . and Revel. 22.17 . The Spirit and the Bride say , Come . If a man have got the Spirit ( the sanctifying graces of Gods Spirit ) into his soul , to beautifie it , as the Bride is with her Ornaments , why then he may say to Death , Come , and to Christ , Come Lord Jesus , come quickly .

Means 4. That we may be prepared for death , we must learn to bear ( and that willingly and patiently ) the crosses and troubles , wherewith the Lord is pleased daily to exercise us . see Matth. 10.37 , 38. Luke 9.23 . And so the Apostle saith of himself , 1 Cor. 15.31 . that he did dye daily : his meaning is , that ( by his patient and willing bearing of those daily crosses he was subject unto ) he learned every day to dye . So think with thy self , If I cannot endure a little , how shall I endure more ? If I cannot endure a light cross , a small affliction , how shall I bear the pangs of death when they come ? As Agamemnon first overcame the Lacedaemonians by wrastling , and then by fighting : And Bilney ( the Martyr ) first burned his finger in the Candle , that after he might the better endure the burning of his whole body at the stake .

Means 5. We must labour for heavenly-mindedness , sit loose to the creature , have in us a holy indifferency concerning all things sublunary . That which the Apostle saith of the love of money , 1 Tim. 6.10 . that it is The root of all evil ; and the cause why many are even pierced thorow with many sorrowes ( the truth whereof is never more seen then on their death-beds ) may be likewise said of the love of any other worldly thing ; ( the over-love , which is the Apostles meaning in the place cited ) and therefore the counsel is good , Psalm 62.10 . Matthew 6.19 . and 1 Cor. 7.29 , &c.

Means 6. If we would be preprared , and fitted for death , we must walk sincerely , Prov. 10.9 . 2 Kings 20.3 .

Means 7. If we would be prepared for death , we must walk fruitfully , Eccles. 9.10 . Galatians , 6.10 . 1 Timothy , 6.17 . &c. Luke 16.9 .

Means 8. Lastly , such as have Families and outward estates , ( that they may be the better ●●● pared for death ) should set them in order , Isaih 38.1 . And although I mention this the last , to do this before sickness , ( in time of health ) will be great wisdome : By doing this , they will not dye more quickly , but more quiet●y . And thus now we have done with the second branch of this Use .

3. The third branch of this Use , is to exhort so many as are in some good measure prepared for death , ( although the Doctrine contain a most certain truth , yet ) not to be d●smayed , nor too much discouraged ; and this upon the grounds following :

1. Because it must be but once done , Heb. 9.27 . Let me dye , ( saith Seneca a heathen man ) and what hurt comes by that ? I can be bound no more , I can be sick no more , I can dye no more .

2. Because death is a conquered enemy . Christ overcame this enemy , and not onely for himself , but for all his ; Isaiah 25 8. Hos. 13.14 . 1 Cor. 15.57 .

3. Because this battel being fought , we shall be freed from that which hath troubled us all our life long ; to wit , sin . Death is the Funeral of our vices , and the Resurrection of our graces . Death was the daughter of sin ; and in death shall that be fulfilled , The daughter shall destroy the Mother .

4. Because then they shall be freed from all their toyl and labours : It is a difficult thing to pray , the execution of the particular calling not easie ; but see Revelations 14.13 .

5. Because then immediately ( after this battel fought ) they go to God , ever to be with him , and to have a Crown of glory put upon their heads by him , 1 Thess. 4.17 . 2 Tim. 4 8.

6. And lastly , because divers of Gods people heretofore , were so far from fearing of death , as that they desired it , Gen. 49.18 . Luke 2.28 , &c. Rom. 7.24 . 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 gen●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 en●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. 15.51 , 52.

5. The Angels shall then gather the Elect , and chase in the Reprobates from the four Wind●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 Celesti●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 onely pretend our selves to have faith , but make sure it be , as a justifying , so a sanctifying faith ; for so a justifying faith ever is . To rise in soul we must make sure ; that is to say , from the death of sin , to the life of grace , Rev. 20.6 . Rom. 8.11 .

5. And lastly , we should earnestly endeayour to live as the children of the Resurrection , Luke 20.36 . as those that believe a glorious Resurrection ; heavenly , harmlesly , and fruitfully . 1. Heavenly , Philippians 3.20 , 21. 2. Harmlesly , Acts 24.16 , 17. 3. Fruitfully , 1 Cor. 15.58 . Thus we have done with the second Member of this Principle , as we reckon .

Of the day of judgement .

THe second Common-place being finished , we come now to the third , which we lay forth in this Doctrine :

Doct. 3. Immediately after the general Resurrection , shall be the last Judgement . Or thus : It is a most certain truth , that there shall be a day of judgement :

The Scriptures are very clear and abundant in proof of this point . Begin we with that antient testimony alledged in the Apostle Jude , Jude 14.15 . See Dan. 7.9 , 10 Eccl. 12. v. last Matth. 12.36 . Acts 17.31 . Rom. 14.10 . 2 Cor. 5.10 . The Reasons of the Point .

Reas. 1. Gods Decree . Heb. 9.27 . As the Lord hath appointed the former , so the latter .

Reas. 2. The particular judgements the Lord inflicts in this life upon persons and places ; as the burning of Sodom and Gomorrah , the drowning of the old world , the plaguing of Aegypt , and the desolation of Jerusalem ; did not all these typifie the general judgement ? Luke 17.26 . &c.

Reas. 3. The consciences of men and women ( even the least inlightned and awakened ) tremble at this great truth and so prove it , Acts 24.25 .

Reas. 4. The justice and goodness of God . The justice of God requires that it should go absolutely ill with the wicked the goodness of God requires that it should go absolutely well with the godly : but neither of these come to pass in this life , and therefore there must be a day of judgement , that both these may be effected .

Reas. 5. The fifth and last Reason . This is the end of the general Resurrection , to wit , the general Judgement . Men and women must be raised again , that they may be judged . But here we meet with an objection .

Object . May some man say , The whole world consists of Believers and Unbelievers . But as touching Believers , it is said John 5.24 . that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in judicium , to judgement .

Answ. The meaning is , not to the judgement of condemnation ; and so indeed the last translation renders it .

Object . And then as touching Unbelievers , ( so remaining ) it is said of them , John 3.18 that they are condemned already .

Answ. It is true , so they are . 1. In Gods Decree . 2. In Gods word . 3. In their own consciences . But yet the manifestation and finishing of this judgement is reserved unto the last day .

But for the opening of so weighty a Doctrine , we intend to answer the questions following . 1. How this judgement is distinguished from other judicial proceedings . 2. When the day of judgement shall be . 3. Who shall be the Judge . 4. And lastly , What shal be the manner of proceeding at that day .

Quest. 1. The first question is , How this judgement is distinguished from other judicial proceedings ?

Answ. This we may let you see in divers Epithets given to this judgement : as 1. It is called the last judgement : ( so the Catechisme entitles it : ) And so it is , for after it there shall be no other ; the sentence passed then , can never be reverst ; there can be no appeal from that Judge and judgement . 2. It is called the general judgement . God judgeth men and women in this world , and that both in life and death : He judgeth them whilst they are living by correcting his people for their scapes and infirmities , by punishing the wicked for their transgressions and rebellions . He judgeth every man and woman at death . But then shall be a general judgement of all , 2 Cor. 5.10 . 3. It is called a manifest and open judgement : And so it shall be , for the proceedings then , shall be in the eye and view of all the world . 4. It is called a sudden judgement : And so it shall be , in regard of the wicked ; Even as the flood came upon the Old World , when they were wantonizing , and deriding that preacher of righteousness . 5. And lastly , It is called an eternal judgement : Not that the Judge shall sit for ever , sifting matters , and debating causes ; but it is so called , from the effect ; for the issue will be this , The eternal weal and happiness of the godly , and the eternal woe and misery of the wicked .

Quest. 2. The second question . When the day of judgement shall be ?

Answ. In likelihood , it is not far off , if we compare some Texts , and our times , as Luke 18.8 . Matth. 24.37 , &c. 2 Tim. 3.1 , &c. The truth of it is , were but Rome ruinated , and the Jew called , what should hinder that great day ? And in how little time can the Lord effect these two great works ? But touching the precise day , see Mat. 24.36 . But why doth the Lord conceal this day ? Answ. 1. That he might hereby bridle our curiosity , Acts 1.7 . 2. That the wicked might not defer their repentance , Psalm 95.7 , 8. 3. That the godly might be occasioned to continual watchfulness , Mark 13.33 , &c.

Quest. 3. The third question . Who shall be the Judge ?

Answ. God . All the Persons in the Godhead , Father , Son , and Holy Ghost : All the three Persons shall judge , as touching their consent and Authority ; but the particular execution of this judgment is committed to the Son ; it is he that shall execute this vengeance , and as he is the Son of man , John 5.22 , 27. 2 Tim. 4.1 . Acts 10.42 . and 17.31 .

Object . 1. But the Apostles shall judge the twelve Tribes of Israel , Mat. 19.28 .

Answ. It is true , the Apostles shall judge the twelve tribes ; but how ? to wit , by their Faith and Doctrine ; the example whereof wil take away all excuse from the Israelites : 2. They shal be as Justices on the Bench , and consent to Christs judgements .

Object . 2. The Saints shal judge the world , 1 Cor. 6.2 .

Answ. It is true , 1. As sitting with the Judge , and approving of his sentence , as the Apostles before . 2. As they are Members of Christ the Judge : and 3. As their example shall be alledged to condemn the wicked .

Quest. 4. The 4th and last question . What shal be the manner of proceeding at that day ?

Answ. That we may the better resolve this question , we are to consider . 1. The Preparation to this judgement . 2. The judgement it self . The Preparation is twofold , 1. Of the Judge . 2. Of them to be judged . The Preparation of the Judge consists in four things . 1. In the Commission he hath from his Father , ( John 5.27 . ) which then shal be manifested to all the world . 2. In the cloathing of his Humane Nature with a wonderful Majesty and glory , Matth. 25.31 . Matth. 16.28 . compared with Mat. 17.1 , &c. 3. In his Train , which shal be thousand thousands of Saints and Angels , and that in their splendor and beauty ; Dan. 7.9 , 10. Jude v. 14. Matth. 25.31 . 4. In the choyce of a place where to sit , and the erecting of a glorious Throne whereon to sit , Matth. 25.31 . Rev. 20.11 . Thus much touching the Preparation of the Judg. Now for them who are to be judged ; they must be prepared four wayes : 1. By Citation or Summons . 2. By Resurrection . 3. By Collection . 4. By Separation .

1. By Citation or Summons , which shal be a great shout from heaven , John 5.28 . Mat. 24.31 . 1 Thess. 4.16 . As Christ now useth the Ministry of man , so then he wil use the Ministry of Angels .

2. Upon this shal follow the Resurrection ; Every thing shal give up its dead , Rev. 20.13 . And such as are found alive shal be changed ; They shal not dye , but be changed ; and not in regard of substance , but in regard of quality ; 1 Cor. 15.51 , &c.

3. Upon this shal follow their Collection . The raised and changed , all , both Elect and Reprobate , shal be gathered by the Angels from the four Winds of heaven , from every place under the sun , and convented before the Judge , Mat. 24.31 . and 25.32 .

Lastly , shal be the Separation betwixt the Elect , and the Reprobate ; the Elect to go on Christs right hand , and the Reprobate enforced to his left , Matth. 25.32 , 33. Thus much for the Preparation to this judgment , ( the preparing of the Judge , and them to be judged . )

Now we come to the judgment it self : Wherein consider three things . 1. By what Law man shal be tryed . 2. By what Evidence . 3. What the sentence shal be .

1. Touching the first , Such as never heard of Christ , must be tryed by the Law of Nature , ( those Notions being sufficient to make them inexcusable ) Rom. 2.14 , 15 , 16. Such as have lived in the visible Church , shal be tryed by the written Law and the Gospel ; Rom. 2.12 . Job . 12 48. The absolution of the godly , shal be principally according to the Gospel , but confirmed by the Law ; the condemnation of the wicked , shal be principally by the Law ; but shal be confirmed by the Gospel .

2. Now we pass to the second , By what Evidence ? Answ . By the opening of three books . 1. The book of Gods Remembrance . 2. The book of Consience . 3. The book of Life or Election . Rev. 20.12 .

3. The third thing the Sentence , what it shal be : See the sentence that shal be passed upon the godly , Matth. 25.34 . And see the sentence that shal be passed upon the wicked , Matthew 25.41 . Thus we proceed to the Uses .

Vse 1 , For Terrour to the wicked and ungodly , such as go on in their sins impenitently , as 2 Cor. 5.10 , 11. Rom. 2.4 , 5 , 6. and Eccles. 11.9 . It may be they are now in jollity ; but that day must come , that they may be in absolute misery . You have heard that the Judge must come , and in what manner ; and that the whole world must be convented before him : Alas , ( the Parties we are now speaking of ) what wil they say at that day ? An accusing conscience within them , Hell beneath them , the good Angels and Saints on the one hand them , ready to give approbation to the sentence passed upon them ; the Divels on the other hand , attending to carry them away with them ; and they before an angry Judge , ready to pass the irrevocable sentence upon them . O how wil they be able to stand before this Judge ! Rev. 1.7 . Belshazzar ( Dan. 5.5 , 6. ) did but see a mans Hand-writing on the Wall , and how was he perplexed ! Felix did but hear the Doctrine of the last judgement preached , and did not he tremble ? Acts 24.25 . Nay , see we the terrour of this day to the wicked , Rev. 6.12 , &c. Alas ! a day , wherein not onely their sinful actions and words must be brought to light , but even their sinful thoughts and cogitations ; Eccles. 12.14 . 1 Cor. 4.5 . These things hast thou done , these things hast thou spoke , nay these things hast thou thought . But wil ye see more plainly what shal become of particular Malefactors at that day , as what shal become of Anti-Christ , and his Abettors and followers , 2 Thess. 2.8 . to the 13. Of all Apostates , Heb. 10.26 , 27. Of all Persecutors , Jude 15. Of all Hypocrites , Psal. 50.16 , &c. Of all censorious persons , that censure others for the faults they themselves live in the willing practice of , Rom. 2.1 , 2 , 3. Of all Covetous and Merciless persons , James 5.1 , &c. and 2.13 . Matth. 25.41 , 42. &c. Of all Whoremongers and unclean persons , Heb. 13.4 . Eccles. 11.9 . Of all Lyars , Rev. 21.8 . and 22.15 . Of all Gluttons and Drunkards , Luke 21.34 . 1 Cor. 6.10 . Lastly , Wil you know what shal become of all them that do not obey the Gospel , all ignorant persons and unbelievers ? 2 Thess. 5.8 .

Object . May the wicked man say , It is a great while to the day of judgment .

Answ. Surely no : 1. See 1 Pet. 4.7 . Jam. 5.8 . 2. The signs and fore-runners of the last judgment , are the most of them accomplished already . 3. Suppose it were a great while to that day , yet the day of thy death ( which wil be the day of thy particular judgment ) cannot be very far off .

Things being so , ( that we may draw to an end of this Use ) how much doth it concern such as go on in an evil way , to break off their sins by Repentance , as Psalm 50.22 . Nay further , let them consider the Lords command , ( and upon this ground ) Acts 17.30 , 31. The times of this ignorance God winketh at ; ( that is , regardeth not , cared not what became of the multitude in those times ) but now commandeth all men every where to repent , &c. O! therefore be they earnest with the Lord , to give them what he commands ; both old and young , how should they labour Repentance in the use of all good means ; the Lord not only commanding it , but so graciously promising to the Repentant , Eph. 5.14 . Proverbs 28.13 . Isaiah 1.16 , &c.

Vse 2. For the great comfort and consolation of all the godly : In this world they are many times evil thought of , but then wil be the day of their clearing ; they are now troubled with the remainders of sin , and affliction hanging upon them as a consequent , which causeth them many times to sow in tears ; but them they shal reap in joy : now is their fight , but then will be the time of their Coronation . Must it not needs be very comfortable to them , to see him come their Judg , who was judged for them ? their Saviour , he who lived and dyed for them , to see him coming as Judge of all the world ? what a comfortable sight and meeting wil that be ? Was it not a very comfortable meeting of Joseph and his Brethren , when he discovered himself unto them ? And how comfortable is the meeting of man and wife ( truly loving ) having been long asunder ! Him , their Christ , whom they laboured so long , and so often , to have full familiarity with ? Him , whom they have so often sought in his Ordinances , and for whose absence they have so often mourned ? O the affection that he wil then manifest unto them ! Not a good purpose , not a good thought of theirs wil he conceal : not an evil thought of theirs ( in any part of their life ) wil he charge them with . What joy and comfort wil the pronouncing of the sentence afford unto them ? Mat. 25.34 . and then they to be so advanced , as to joyn with their Judg in judging of wicked men and Angels ? 1 Cor. 6.2 3. We go no further in this Use , because of the Doctrine following ; desiring to reserve every thing for its proper place .

Vse 3. For Exhortation , to exhort Christians divers waies :

1. To be frequent in self-judging , so at the day of judgement they shal not be condemned with the world . Nay , so in this world they shal avoid many particular judgements , which otherwise will befal them , 1 Cor 11.31 , 32. Now this self-judging doth comprise the particulars following : 1. Self-examination , touching the sins a man is guilty of . 2. Sins confession , which must be serious and hearty . 3. Self-condemnation , which is a passing of sentence against a mans self at the Bar of Gods Justice . 4. An appeal unto the Throne of grace , or an importunate suing for pardon in and through Christ .

2. To take heed of rash judging , Rom. 14.10 . 1 Cor. 4 , 5. Now this is rash judgment , 1. When our Christian Brethren do wel , to say they do ill . 2. When they do ill , to make it worse . 3. When a thing is doubtful , to take it in the worst part .

3. To exhort Christians , that when at any time they have any doubtful business or matter to be controverted , they would be willing to refer themselves to the judgment and censure of their godly Brethren , 1 Corinthians 6.1 , &c.

4. To be sober , prayerful , watchful , heavenly-minded , and fearful to offend God , even in the least thing , Luke 21.34 , 35 , 36. 1 Pet. 4.7 . Rev. 14.7 . So the Apostle Paul , Acts 24.15 , 16.

5. To labour for patience , when at any time wrongs and injuries are done unto them , 2 Thess. 1.5 , 6 , 7. James 5.7 , 8.

6. To exhort Christians to be loving , merciful ; and bountiful to their Christian Brethren in their distresses , Matth. 25.34 , 35 , 36.

7. And lastly , to persevere and hold ou● in good courses even unto the end 2 Epistle of John . v. 8. Rev. 3.11 . Thus much for the Doctrine of the last judgment . Now we should proceed to the two consequents of it , viz. 1. The eternal happiness of the godly . 2. The eternal misery or damnation of the wicked : We shal only speak of the first here , having largely handled the 2d in another place .

Of the first Consequent of the last judgment .

THe first consequent of the last judgment we commend unto you in the Doctrme following .

Doct. The godly , all the godly , ( when the last judgment is ended ) shall possess the Kingdom of God . Though that woman Matth. 20.20 . &c. desired a special priviledge for her two sons , ( wherein she seems very ambitious ) yet so much she takes for granted , that Christs Kingdom shal be possessed of the godly , all the godly : and by the rule of contraries , 1 Cor. 6.9 . Ephesians 5.5 . But more plainly , Matth. 8.11 , 12 , 13. and 13.43 . and 25.34 , 46. Acts 14.22 . 2 Cor. 5.1 . Rom. 2.7 , 10. Several Grounds .

Ground 1. Gods Decree : The Lord in his Eternal Counsel hath ordained and appointed them to this possession , to possess his Kingdome : and so we are to understand that passage , from the foundation of the world . Matth. 25.34 . That is , before the foundation of the world ; to wit , from all eternity : See Rom. 8.30 . The Apostle speaks as of a thing past , because it was Decreed , a thing set down in Gods Decree . And Acts 13.48 . Hence it is , they are said to be written in the book of Life , Phil. 4.3 . Rev. 21.27 .

Ground 2. Christs Purchase . He by his obedience Passive and Active , hath purchased Gods Kingdome for all the Elect ; Ephes. 1.11.14 , 1 Thess. 5.9 . Heb. 10.19 , 20. Now the godly , all the godly , do manifest themselves to be of that number .

Ground 3. Christs Intercession , on earth , and in heaven : On earth , John 17 24. In heaven , Rom: 5.10 . John 14.2 , 3.

Ground 4. Whilest they are here on earth , they receive of his anointing , and so become Spiritual Kings and Priests : Spiritual Kings , whereby they are apted and fitted for Gods Kingdome : Spiritual Priests , whereby they daily ( as they are enjoyned , Mat. 6.10 . ) pray for it , Rev. 1.6 . and 5.10 .

Ground 5. Gods Promise and Oath , John 3.16 . and 10.28 . 1 John 2.25 . Heb. 6.17 , 18.

Ground 6. Christ their head ( in their flesh ) is ascended into Gods Kingdom ; and where the Head is , there the Members must be in due time : and to prefigure , and the better to assure this , some of the Members are there already , as En●ch , and Elias , and those mentioned , Matth. 27.52.53 .

Before we come to the Application , we have some questions to answer : the first is , touching the evils the godly shal be freed from , when they possess that Kingdom . The second question , is touching the place it self . The third question is , touching the good which the godly shal enjoy in that Kingdom .

Quest. 1. The evils which the godly shal be freed from , when they possess Gods Kingdom : Facilius dicere possumus , quid ibi non sit , quam quid ibi sit , saith Augustin .

1. They shal be freed from Hell , have an everlasting discharge from that most woful and horrible place , Rom. 8.1 . Rev. 21.8 .

2. They shal be freed from sin ; there shal be no more blindness in their minds , no more rebellion in their wils , no more disorder in their affections ; nay , they shal be freed from the power and possibility to sin , be in a better condition then ever Adam was : In his best estate he might sin ; but they shal be confirmed as the good Angels , Isaiah 60.21 . 1 Pet. 1.4 . Mat. 22.30 .

3. They shal be freed from all sorrow , shame , and grief , Isaiah 25.8 . Rev. 21.4 .

4. They shal be freed from all Adversary power , all enemies corporal and Spiritual , and the fear of them ; there shal be a perpetual triumph without War , or fear of War , Luke 21.28 .

5. They shal be free from the displeasure of God ; he wil never be angry with them any more , Rev. 22.3 .

6. They shal be freed from all thraldom , servitude , and bondage : all Oeconomical , Political , and Ecclesiastical Relations shal then cease ; with Abraham , Isaac , and Jacob , they shal sit down in the Kingdome of heaven .

7. They shal be freed from all toyl and labour , all the labour and toyl of both callings , 2 Thess. 1.7 . Heb. 4.9 . Rev. 14.13 .

8. They shal be freed from all uncomilness of body , all bodily deformity ; 1 Cor. 15.44 . Phil. 3.21 .

9. They shal be freed from all the means of a natural life , and from the inconveniences that attend the same ; there shal be no need of meat , drink , sleep , raiment , physick , marriage , Matth. 22.30 . Rev. 7.16 .

10. They shal be for ever freed from all the evils aforesaid .

Quest. 2. Now we come to the second question , and that is touching the place it self , which the godly ( after the last judgment ) shal possess ; to wit , the Kingdome of God .

Answ. It is the heaven of heavens , or third heaven ; a place far above al visible heavens , the place whither Christ ( in his humane nature ) ascended . 1. A place very large and ample , and therefore called that great City , Rev. 21.10 . and John 14.2 . 2. A place very bright and beautiful , Rev. 21.11 . Col. 1.12 . 3. A place wondrous pleasant and delightful , and therefore called Abrahams bosome , and Paradise . 4. A place very safe , for there wil be none but friends , neither can any enemy enter there . 5. A place durable , and of continuance ; Heb. 13.14 . 2 Cor. 5.1 . 1 Pet. 1.4.6 . A wondrous rich place , and therefore called a Kingdom ; nay , an heavenly Kingdom ; nay , Gods Kingdom ; to intimate , that in that place there is a confluence of all good things , beyond all expression & imagination , Ps. 87.3 .

Quest. 3. The last question : And that is touching the good which the godly shal enjoy in Gods Kingdome .

Answ. 1. In general , 1 Cor. 2.9 . And if in this world , why then sure in a far greater measure when they shal be possessed of his Kingdome , as the Psalmist hath it , Psal. 16.11 . 2 More particularly , 1. They shal enjoy themselves ( both soul and body ) in perfection , Ephes. 5.27 . 1 John 3.2 . And this is shadowed out unto us by those pure white garments , Rev. 3.4.5 . and 6.11 . 2. They shal enjoy the blessed company one of another , and society with the blessed Angels , Heb. 12.22 , 23. The lowest person there , shal be as an Angel . Nay 3. There they shal enjoy Christ , have immediate communion with Christ , and by vertue of that communion , have immediate communion with the Father and the Holy Ghost , and so have a Crown of glory put upon them , and enjoy a perpetual and everlasting Sabbath . That they shal have immediate communion with Christ , see Phil. 1.23 . Rev. 22.3 , 4. That they shal have immediate communion with the whole Trinity , see Mat. 5.8 . and 18.10 . And then , That they themselves ( when they come to be possest of heaven , 1 John 3.2 . ) shal have a Crown of glory put upon them , 2 Tim. 4.8 . 1 Cor. 9.25 . James 1.12 . 1 Pet. 5.4 . And that they shal enjoy a perpetual and everlasting Sabbath , See John 3.16 . Matth. 25.46 . Heb. 4.9 . And thus we come to the U●es .

Vse 1. For Reprehension , to reprove the ungodly , and then the godly . To reprove the ungodly , and that divers waies . 1. For their mean esteem of the godly , they thinking of them as base and unworthy , when as ( be they never so low in civil respects ) they are great Princes , Heirs to an eve●lasting Kingdome , James 2.5 . 2. To reprove the ungodly for their mean esteem of godliness , they taking it to be but folly and madness . But is that a foolish and mad course that leads to bliss , that tends to eternal happiness ? See 2 Pet. 1.11 . 3. To reprove the ungodly , because they do no more value Gods Kingdome , no more value heaven , they preferring their lusts and the things of this world unto it ; their lusts which are their Spiritual diseases , and wil be their bane and undoing , utter undoing : the things of this world , which are but as Counters and Cherty stones comparatively : Wel , it would be throughly weighed : 1 Cor. 6.9 . Heb. 2.14 . Psalm 119 155.

2. To reprove the godly : 1. When at any time they envy the trappings , and outward prosperity of the wicked ; whereas their portion is so little , and their heaven so short . Alas , they have but a short heaven ; but doubtless shal have an everlasting hell : Mat. 25.46 . 2 To reprove the godly , because they do not oft enough meditate of this Kingdome , this heavenly Kingdome prepared for them , the evils they shal then and there be freed from , what a glorious place heaven is , and the good they shal there enjoy . From this neglect it is , they are so intangled , and taken with things terrene and sublunary , that they are so impatient under crosses and afflictions , that they find the practice of holy duties so difficult

Vse 2. For Comfort and Consolation to all the godly . He that hath look'd upon them with grace , bestowed sanctifying grace upon them , intends them eternal glory . And what indeed is grace , but the beginning of glory ? or what is glory , but the perfection of grace ? The truth is , they are subordinate the one to the other , there being not any specifical difference , but onely gradual . See 2 Pet. 1.11 . and 1 Pet. 1.3 , 4 , 5. Wel then , let the godly man , the godly woman ( to their comforts ) remember what our Saviour saith unto them , Luke 12.32 . The same may be said of other passions ; Grieve not , faint not little flock , because it is your Fathers pleasure to bestow a Kingdome , an heavenly Kingdome upon you : Oppose this to all hardships , crosses , and afflictions , nay death it self , and be comforted . See Romans 8.18 . 2 Corinth. 4.17 , 18. Rev. 14.13 .

Quest. But how should we know whether we be truly godly or no ?

Answ. 1. Saving grace is of an humbling nature , makes a man nothing in himself , low in his own eyes , to rest upon Gods free favour in Christ for justification , Rom. 7.24 , 25. Mat. 5.3 . 2. Saving grace is of a purging nature , it purgeth out corruption , purifieth the heart , Acts 15.9 1 John 3.3 . 3. Of an heavenly nature , it wil be pulling up our hearts from these earthly vanities , wil be soaring upwards from whence it came , Phil. 3.20 . Heb. 11.13 , 14 , 15 , 16. 4. It is of a growing nature , ( especial●y the publick means being enjoyed in power ) Mat. 13 31 , 32 , 33. Psal. 92.12 , 13 , 14.

Vse 3. For Exhortation : To exhort the godly , and then the ungodly . 1. To exhort the godly , and that divers wa●es : 1. To bless the Lord , to study the prais●s of their good and gracious God in Christ , for th●s his superabundant love unto them ; manifested in ordaining them to a Kingdom in providing for them ( before all worlds ) a Kingdom , an everlasting Kingdom , his Kingdom ; and in due time to give his Sonne unto them , to purchase it for them ; and then at the length to Regenerate them unto it : 1 Pet. 1.3 , 4. 2 To exhort the godly , to take heed o● carnal security , and of suffering grace to go out of exercise . The Apostle Paul is very frequent in this Exhortation , Phil. 2.12 . Rom. 13.11 , &c. 1 Thess. 5.5 , 6. &c. Nay , 3. To be constant , forward , and zealous in the way of godliness , Matthew 10.22 . Rev. 2.10 . Galathians 6.9 . 1 Cor. 15.58 . Matth. 11.12 But here now we meet with two objections .

Object . 1. But may some man say , This is sooner said then done , the way of godliness ( through the backwardness and averseness of the unregenerate part ) being so painful and difficult .

Answ. 1. The spirit is ready , although the flesh be weak ; so our Saviour : So the Apostle John likewise , 1 John 5.3 , 4. And you know what the Apostle Paul saith , Phil. 4.13.2 . Why should not the godly be willing to take as much pains for heaven , as others do for hell ? To observe the Superstitious , the Prophane , the Covetous , what pains they take to go to hell ; rise up early , sit up late , and all to go to hell . 3. Would it not much dulcifie , often to meditate upon the end godliness tends unto ; to wit , happiness , everlasting happiness , Rom. 2.7 , 10.

Object . 2. But such as are forward and zealous , we observe them many times to be necessitated , to be opposed , and persecuted .

Answ. 1. But thou dost not see into their inside , the inward man , the grace and comfort that lodgeth there , 2 Cor. 4.16 . Acts 5.41 . Heb. 10.34 . We read of a worthy Germane , Philip Lansgrave of H●ss● , who being a long time Prisoner under Charles the fifth Emperor ; and being demanded what upheld him all t●a● time , he answered , that he felt the Divine consolations of the M●●ty●s . And this is that indeed which Christ p●●miseth to the persons aforesaid , ( even in this life ) Mark 10.29 , 30.2 . Wil not a Kingdom , an everlasting Kingdom make amends for all their outward necessities , afflictions , and persecutions ? see Mat. 5.10 , 11 , 12. See Moses , Heb. 11.24 , 25. And the Apostle Paul , 2 Cor. 4.17 , 18. He opposeth glory , to affliction ; heavy , massy , substantial glory , to light affliction ; eternal glory , to moment any affliction ; And therefore we faint not ( saith he ) whatsoever we suffer : and thus our Saviour .

These two objections b●ing answered , we go on to the other Members of the Exhortation : Then 4. To exhort the godly , not onely to grow in love one towards another , but more and more to desire society one with another ; and the reason is this , because the time is coming , when they must live together , and that for evermore . Hence it is , that the Apostle Peter exhorts godly Husbands , to carry themselves lovingly towards their godly Wives ; 1 Peter 3.7.5 . To exhort all the godly in any case to labour heavenly-mindedness , to use the world , as though they used it not ; feelingly to know and profess themselves to be Strangers and Pilgrims here , and so they wil manifest that they wait for this Kingdom , Heb. 11. from v. 13 , to v. 17. To this our Saviour exhorts , Matth 6.19 , 20. And so the Apostle Paul , Col. 3.2.6 . To exhort the godly , that they earnestly strive with all patience to undergo afflictions and crosses : when it shal please God to reach out unto them a cup of afflictions , and bid them drink a draught of it to the bottom , the meditation of this heavenly Kingdom must be as Sugar in their Pockets , to sweeten the Cup withal . See again Romans 8.18 . 2 Cor. 4.17 , 18. Heb. 11.26 . I could be content ( saith Augustine ) to endure the torments of hell , to gain this joy , rather then to lose it . Ignatius ( as some say , Pauls Scholar ) being threatned as he went to Martyrdom with the cruelty of torments , answered with courage , Fire , Gallows , Beasts , breaking of my bones , quartering of my members , crushing of my body , all the torments of the Divel together , let them come upon me , so I may enjoy the Lord Jesus and his Kingdome . These six wayes ( from the Doctrine in hand ) we have exhorted the godly .

2. Now we come to exhort the ungodly , such as ( for the present ) are so ; to exhort them to consider of this Kingdom , of this heavenly Kingdom , the excellency of the place , the evils which all the godly shal be freed from there , and the good they shal enjoy there ; and wil they lose this Kingdom for a little labour , come short of it for a base lust ? are the pleasures of sin for a season , to be compared with the everlasting joyes of heaven ? nay , to be compared with the inward consolations that the godly have in this world ? Psalm 4.7 . 1 Cor. 2.9 . And wil they not take as much pains to go to heaven , as they have done all this while to go to hell ? O yes , say they , we would fain make out for heaven , take any pains for the Kingdom you are speaking of , resemble we would the Merchant spoken of , Matth. 13.45 . Why then this you must do : Holiness ( as you have heard ) is the way to Happiness , Godliness to the Kingdom of Heaven : You must labour to be godly . Now godliness cannot be had without Christ , therefore marry the Heir ; get the King , and the Kingdom is thine too . When Christ comes into a soul , he comes attended with a train of graces . But this is the business : Thou wilt not make out for Christ , until thou see and feel thy lost estate . Why then , that thou mayest be acquainted with Christ , nay , marry Christ , that thou mayest be brought to a Legal contrition , nay , to an Evangelical contrition , and so made fit to be espoused to Christ , thou must in the outward means take the Kingdom of heaven by violence , Mat. 11.12 . constantly attend to the word of the Kingdom , ( for so it is called , Mat. 13.19 . ) imitating them we read of , Luke 51. See John 6.27 . Rom. 1.16 . and 10 14

Thus we have now done with the first Consequent of the last Judgment ; to wit , Eternal happiness or salvation . We should now proceed to the other , to wit , Eternal misiry or damnation ; but that we have spoken of in opening the last Member of the second Principle , and threfore we refer the Reader thither .

Laus Deo .