A Body of Divinity

What manner of curse is this, when there is nothing laid upon the Serpent, but that he was appointed to at the beginning, before he became the Devils Instrument to tempt Eve?

It is true, that he crept upon his belly before, and eat dust before, as appeareth in the Prophet, Isaiah 65. 25. but his meaning is, that he shall creep with more pain, and lurk in his hole for fear, and eat the dust with less delight and more necessity.

What learn you from thence?

Not to suffer ourselves to be instruments of evil to any in the least sort, if we will escape the curse of God; for if God did punish a poor worm, which had no reason or will to choose or refuse sin, how much less will he spare us which have both?

What is the sentence against the Devil?

The Ordinance of God, That there shall be always enmity between the Devil and his seed on the one side, and the woman and her seed on the other, together with the effect of this enmity.

What do you understand by the seed of the Devil, seeing there is no generation of the Devils, for that there is no male nor female among them, neither have they bodies to engender?

The seed of the Devil are all both wicked men and Angels, Joh. 8. 44. which are corrupt and carry his image, 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil, and every where the sons of Belial, Act. 13. 10.

What learn you from thence?

That the war of mankind with the Devil is a lawful war proclaimed of God, which is also perpetual and without any truce, and therefore that herein it is wherein we must show our choler, our hate, our valor, our strength, not faintly and in show only, but in truth, whereas we being continually assaulted with our enemy, leave our fight with him to fight against our brethren, yea against our own souls; he continually and without ceasing fighting with us, and not against his own, as the blasphemous Pharisees said, Mat. 12. 24.

What is the sentence against the Woman?

First, in the pain of conception and bearing child.

Secondly, in the pain of bringing forth; wherein is contained the pain of nursing and bringing them up.

Thirdly, in a desire to her husband.

Fourthly, in her subjection to her husband.

Was she not before desirous and subject to her husband?

Yes; but her desire was not so great, through conscience of her infirmity, nor her subjection so painful, and the yoke thereof so heavy.

What is the sentence against Adam?

First, his sin is put in the sentence, and then his punishment.

What is his sin?

One, that he obeyed his wife whom he should have commanded; then, that he disobeyed God, whom he ought to have obeyed; the first being proper to him, the other common to his wife with him.

What was the punishment?

A punishment, which although it be more heavy upon Adam, yet it is also common to the woman; namely, the curse of the earth for his sake, from whence came barrenness by Thistles and Thorns, &c. whereof, first, the effect should be sorrow and grief of mind. Secondly, labor to the sweat of his brows, to draw necessary food from it, and that as long as he lived. Lastly, the expulsion out of Paradise, to live with the beasts of the earth, and to eat of the herb which they did eat of?

What learn you from thence?

That all men, from him that sitteth on the Throne, to him that draweth water, are bound to painful labor, either of the body, or of the mind, what wealth or patrimony soever is left them, although they had wherewith otherwise plentifully to live.

What observe you else?

I observe further out of this Verse and out of the two next, that in the midst of God's anger he remembereth mercy: for it is a benefit to Adam, that he may live of the sweat of his brows; to Eve, that she should bring forth, and not be in continual travel; unto them both, that he taught them wisdom to make leather Coats.

What learn you from that it was said, God made them Coats?

That in every profitable invention for the life of man, God is to be acknowledged the Author of it, and have the honor of it, and not the wit of man that invented it, as is the manner of men in such cases to sacrifice to their nets, Hab. 1. 16.

When there were better means of clothing, why did they wear Leather?

It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing.

What learn you from thence?

That howsoever our condition and state of calling afford us better array; yet we learn even in the best of our clothes to be humbled by them, as those that are given us to cover our shame, and carry always the mark and badge of our sins; especially when these which were, even after the fall, the goodliest creatures that ever lived, learned that lesson by them.

What followeth?

A sharp taunt that the Lord giveth Adam, ver. 22. further to humble him, as if he should say, Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit?

What learn you from it?

That by the things we think to be most esteemed contrary to the will of God, we are most subject to derision; and that it must not be a plain and common speech, but a labored speech that must bring us to repentance.

Why doth God banish him out of Paradise, lest he should live if he should eat of the tree of Life, seeing there is no corporal thing able to give life to any that sin hath killed?

It is true that the eating of the fruit of the Tree of life would not have recovered him, but the Lord therefore would have him banished from it, lest he should fall into a vain confidence thereof, to the end to make him seek for grace.

Wherefore are the Angels set with a glittering sword to keep them from the Tree of life?

To increase their care to seek to Christ, being banished from it, without hope of coming so much as to the sign of life.

What learn you from hence?

The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church.

Thus much of the miserable and unhappy condition which our first parents brought upon themselves.

Did this estate determine in their persons, or was it derived from them to all their posterity?

It was; for their sin in eating the forbidden fruit was the sin of all men, and we therein became sinners and guilty of eternal Condemnation: So that they by this first transgression did not only lose for themselves the Image and favor of God, but withal all deprived their posterity of that blessed estate, Rom. 3. 23. and plunged them into the contrary, Rom. 3. 12. bringing damnation upon themselves and us all: wherefore this cursed estate of mankind is called in the scriptures the image of Adam, Gen. 5. 3. the old man, Ephes. 4. 22. the flesh, Gen. 6. 3. John 3. 6. &c. And the Apostle teacheth expressly, Rom. 5. 12. That by one man sin entered into the world, and death by sin: and so death went over all men, forasmuch as all men have sinned.

How doth the Apostle here call this the sin of one man, seeing both Adam and Eve sinned which are two, and that Eve sinned before Adam?

In the name of Adam was comprehended the man and the woman, for by marriage two are made one; and Moses calleth both the man and the woman Adam, Gen. 5. 2. and last of all, the Apostle used the word here signifying both man and woman.

What reason is there that all their posterity should take part with them both in their fall and in the woeful effect thereof? It seemeth not to stand with the Justice of God to punish us for the sin that we never did.

Our first parents by God's appointment were to stand or fall in that trial, not as singular persons only, but also as the head and root of all mankind, representing the persons of all that should descend from them by natural generation; and therefore for the understanding of the ground of our participation with Adams fall, two things must be considered.

First, that Adam was not a private man in this business, but sustained the person of all mankind, as he who had received grace and strength for himself and all his posterity, and so lost the same for all: For Adam received the promise of life for himself and us with this condition, if he had stood, but seeing he stood not, he lost the promise of life both from himself and from us; and as his felicity should have been ours if he had stood in it, so was his transgression and misery ours: So that as in the second Covenant, the righteousness of the second Adam (Christ Jesus the Mediator) is reckoned to those that are begotten of him by spiritual regeneration (even those that believe in his name) although they never did it: so in the first Covenant, the sin of the first Adam (who herein sustained a common person) is reckoned to all the posterity that descend from him by carnal generation, because they were in him, and of him, and one with him, Rom. 5. 15, 16, 17, 18, 19.

Secondly, that we all who are descended from Adam by natural generation, were in his loins and a part of him when he fell, and so by the law of propagation and generation sinned in him, and in him deserved eternal condemnation; therefore as two Nations are said to be in the womb of Rebekah, Gen. 25. 23. and Levi to have paid tithes to Melchizedek in the loins of Abraham, Heb. 7. 9, 10. who was not born some hundred years after, so is it here. Thus we see that as by the act of generation in leprous parents, the parents Leprosy made the children's, and the slavish and villanous estate of the parents is communicated unto all the offspring, (for a man being a slave, his progeny unto the hundred generation, unless they be manumitted shall be slaves) even so the natural man howsoever he thinketh himself free, yet in truth he is sold under sin, and is the very servant of corruption, and in that state shall forever remain, unless the Son do make him free, Joh. 8. 33, 34. 36. Rom. 6. 17. 19, 20. & 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King, do not only thereby hurt and disgrace themselves, but also stain their whole blood, and lose their honor and Inheritance from themselves and from their children; for by our Law a man being attainted of High treason, the attaint of blood reacheth to his posterity, and his children as well as he lose the benefit of his Lands and Living forever, unless the King in favor restore them again, as God in his mercy hath done unto us.

Then it appeareth, that by propagation from our last parents we are become partakers of the sin of our first parents?

Even so, and for the same transgression of our first parents, by the most righteous Judgment of God, we are conceived in sin, and born in iniquity, and unto misery, Ps. 51. 5. for men are not now born as Adam was created, but death doth reign over them also that sinned not after the like manner of the transgression of Adam, Rom. 5. 14. that is, over infants, who are born in sin, & not by imitation, but by an inherent corruption of sin, even as we see the young Serpents and Wolves that never stung men or devoured sheep, are notwithstanding worthy to die, because there are principles of hurtfulness and poysonsomnesse in them.

How is it shewn, that babes new born into the world have sin?

In that they are afflicted sundrily, which they bewray by their bitter cries, and in that they coming out of the mothers womb go straight into the grave.

What is then the natural estate of man?

Every man is by nature dead in sin as a loathsome carrion, or as a dead corps, and lieth rotting and stinking in the grave, having in him the seed of all sins, Eph. 2. 1. 1 Tim. 5. 6.

For the fuller understanding of the state of sin and the consequents thereof, declare first what sin is.

It is defined in one word, 1 Joh. 3. 4. to be the transgression of the law; namely, a swerving from the law of God, making the sinner guilty before God, and liable to the curse of the law, Gen. 4. 7.

Seeing by the law sin is, and the law was not before Moses, Rom. 5. 13. it seemeth there is no sin until Moses?

When it is said the law was not before Moses, it is to be understood of the law written in the Tables of stone by the finger of God, and other laws Ceremonial and Political written by Moses at the commandment of God: for otherwise the law (the Ceremonial law excepted) was written in the heart of man, and for the decay thereof through sin taught by those to whom that belonged from the fall unto Moses.

Is every breach of the Law of God sin?

Yea, if it be no more but the least want of that God requireth, Rom. 7. 7. Gal. 3. 10.

And doth every sin, the very least, deserve the curse of God and everlasting death?

Yes verily, because God is of infinite Majesty and dignity, and therefore what so toucheth him deserveth endless wrath: wherefore Purgatory, and our own satisfaction for small sins is vain.

How many sorts of sins are there?

Sin is either imputed, or inherent; the one without us, and the other within us.

What is the sin Imputed?

Our sin in Adam, in whom as we lived, so also we sinned; for in our first parents (as hath been shown) everyone of us did commit that first sin which was the cause of all other, and so we all are become subject to the imputation of Adams fall, both for the trasgression and guiltiness, Rom. 5. 12. 18. 19. 1 Cor. 15. 22.

What sins are Inherent in us?

They do either defile our nature, or our actions, the one called Original sin, the other Actual, Col. 3. 9. For everyone naturally descending from Adam, beside the guilt of that first sin committed in Paradise; first, is conceived and born in original corruption, Ps. 51. 5. Secondly, living in this world sinneth also actually, Gen. 6. 5. Isaiah 48. 8. yea, of himself he can do nothing but sin, Jer. 13. 23. neither is there anything pure unto him, Tit. 1. 15.

What is Original sin?

It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception, infecting all the powers of their souls and bodies, and thereby making them drudges and slaves of sin, for it is the immediate effect of Adams first sin, and the principal cause of all other sins.

How is this sin noted out unto us?

In that other sins have their special names, whereas this is properly called sin, because it is the puddle and sink of other sins, and for that also the more it is pressed, the more it bursteth forth, as mighty streams are, that cannot be stopped, till God by his holy Spirit restrain it.

Wherein doth it specially consist?

Not only in the deprivation of justice, and absence of good, but also in a continual presence of an evil principle and wicked property, whereby we are naturally inclined to unrighteousness, and made prone unto all evil, Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of God's Image consisting chiefly in wisdom and holiness, whereof we are now deprived, and the impression of the contrary image of Satan, John 8. 41, &c. called Concupiscence, Rom. 7. 7. Jam. 1. 14. consisting, first, in an utter disability and enmity unto that which is good, Rom. 7. 18. & 8. 7. Secondly, in proneness to all manner of evil, Rom. 7. 14. which also every man hath at the first minute and moment of his conception, contrary to the opinion of the Pelagians, who teach that sin cometh by imitation.

Is the Image of God wholly defaced in man?

No, if we take it in a large acception: For man remaineth still a reasonable creature, and capable of grace, having the same parts and faculties he had before; and in them some relics of God's Image, Gen. 9. 6. Jam. 3. 9. As in the understanding some light, John 1. 9. in the conscience sometimes right judgment, Rom. 2. 15. in the will some liberty to good and evil in natural and civil actions: Rom. 2. 14. and freedom in all things from compulsion, &c.

Is there not a power left in man, whereby he may recover his former happiness?

Man hath still power to perform all outward actions, but not to change himself, until he be changed by the grace of God.

Is man then able to perform the Law of God perfectly?

They that are not born again of God, cannot keep it all, nor in any one point as pleasing to God thereby, in respect of themselves. For except a man be borne of God, he cannot see the Kingdom of heaven, nor enter therein; neither can he keep the Commandments of God. Moreover, all men by nature being conceived and born in sin, are not only insufficient to every good thing, but also disposed to all vice and wickedness.

Can man in this estate do no good thing to please God, to deserve at least something of his favor?

We have lost by this sin all the righteousness we had in our creation, so as now if God should say to us, Think but a good thought of thyself, and thou shalt be saved; we cannot: but our nature is as a stinking puddle, which within it self is loathsome, and being moved is worse.

But doth not God wrong to man, to require of him that he is not able to perform?

No; for God made man so, that he might have performed it, but he by his sins spoiled himself, and his posterity of those good gifts.

Is this corruption of nature in all the children of Adam?

Yea, in all and everyone that are mere men, none excepted; Rom. 3. 10. & 5. 15. All children since Adams fall being begotten in it, Ps. 51. 5.

How then doth the Apostle say, that holy parents beget holy children?

Parents beget children as they are by nature, not as they are by grace.

How is original sin propagated and derived from the Father to the Son?

We are not to be so curious in seeking the manner how, as to mark the matter to be in us: even as when a house is on fire, men should not be so busy to inquire how it came, as seeing it there, to quench it: But this we may safely say, that what effect the committing of the first sin wrought in the soul of Adam, the same it doth by the imputation of it work in the souls of his posterity; as therefore the committall of that sin left a stain behind it in his nature, being like a drop of poison that being once taken in, presently infecteth the soundest parts; or like the dead fly that marreth the most precious ointment of the Apothecary: so in the creation and infusion of our souls into our bodies, God justly imputed the same transgression unto us, the same corruption of nature (as the just punishment of that sin) must ensue in the like manner.

Hath this inbred sin, wherein everyone is conceived, equally polluted all men?

Yes, though not altogether alike for disposition and motion to evil; for experience teacheth us that some are by nature more mild, courteous, and gentle then others, which difference notwithstanding is not so much in the natures of men, as in the Lord who represseth these sins in some, which he suffereth to rise up in others.

In what part of our nature doth this our corruption abide?

In the whole man from the top to the toe, and every part both of body and soul, Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosy that runneth from the crown of the head to the sole of the foot: but chiefly it is the corruption of the five faculties of the soul, which are thereby deprived of that holiness wherein God created them in Adam.

Is not the substance of the soul corrupted by this sin?

No, but the faculties only depraved and deprived of original holiness.

For first, the soul should otherwise be mortal and corruptible. Secondly, our Savior took our nature upon him without this corruption.

To come then to the special corruptions of the five faculties of the soul. Then first how this sin is discerned in the Understanding.

The mind of man is become subject to blindness in heavenly matters. First, Darkness and ignorance of God, of his will, and of his creatures; 1 Cor. 2. 14. Eph. 4. 17, 18, 19. Rom. 8. 5.

Secondly, incapableness, unablenesse, and unwillingness to learn though a man be taught, Rom. 8. 7. Luk. 24. 45.

Thirdly, unbelief and doubting of the truth of God, taught and conceived by us.

Fourthly, vanity, falsehood and error; to the embracing whereof, man's nature hath great proneness: Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. & 16. 25.

What use make you of this corruption of the understanding?

That the original and seeds of all heresies and errors are in man's heart naturally without a teacher, and therefore we should distrust our own knowledge, to lead us in the matters of God and Religion; and only be directed by God's holy word.

How is the Memory corrupted?

First, with dullness and forgetfulness of all good things that we should remember, notwithstanding we have learned them often.

Secondly, with readiness to remember that we should not, and to retain errors and vanities (as tales and plays) much more then godly matters.

What use make you hereof?

As, first, to bewail the defects of our understanding, so to lament our forgetfulness of good things.

Secondly, to distrust the faithfulness or strength of our memories in hearing and learning good things, and to use all good helps we can, as often repeating them, writing, and meditating on them.

Thirdly, not to clog our memories with vanities, for which we should rather desire the art of forgetfulness.

How is the Will corrupted?

First, with a disableness and impotency to will anything that is good in it self, Rom. 5. 6. Phil. 2. 13.

Secondly, with slavery to sin and Satan, the will being so enthralled, Rom. 6. 20. & 7. 23. and hardened, Eph. 4. 18. that it only desireth and lusteth after that which is evil, Gen. 6. 5. Job 15. 16.

Thirdly, with rebellion against God and anything that is good. Rom. 8. 7.

What use are we to make hereof?

First, that we have no free will left in us since Adams fall for heavenly matters. Secondly, that for the conversion either of ourselves or any other, we must not look for it from man, but pray to God to convert man, who worketh in us both the will and the deed, Phil. 2. 13. Heb. 2. 5. as the Prophet saith, Convert thou me, and I shall be converted. Lam. 5. 21.

How are the affections corrupted?

The affections of the heart which are many, as love and hatred, joy and sorrow, hope and fear, anger, desire, &c. are subject to corruption and disturbance. Gal. 5. 24. James 4. 15. Job 15. 16. First, by being set upon unmeet objects, in affecting and being inclined to the things they should not be, and not to those they should; thus we hate good and love evil, 1 Kings 22. 8. And in a word, our affections naturally are moved and stirred to that which is evil to embrace it, and are never stirred up to that which is good, unless it be to eschew it. Secondly, by disorder and excess, even when we do affect naturally good things; as for our own injuries, we are more angry then for God's dishonor; when we are merry, we are too merry; when sad, too sad, &c.

What use make you of the disorder of the affections?

First, to keep ourselves from all occasions to incense them to sin, whereunto they are as prone as the tinder to the fire. Secondly, to labor to mortify them in ourselves, that we may be in regard thereof pure Nazarites before God, Gal. 5. 24. Col. 3. 5.

How is the conscience corrupted?

It is distempered and defiled, Tit. 1. 15. both in giving direction in things to be done, and in giving judgment upon things done.

How in the former?

It sometime giveth not direction at all, and thereupon maketh a man to sin in doing of an action otherwise good and lawful, Rom. 14. 23. sometime it giveth direction, but a wrong one; and so becometh a blind guide, forbidding to do a thing which God alloweth, and commanding to do things which God hateth. 1 Cor. 8. 7. Col. 2. 21. John 16. 2.

How in the latter?

When it either giveth no Judgment at all; being left without feeling; or when it hath an evil feeling and sense.

How is it left without feeling?

When it is so senseless and benumbed with sin, that it never checketh a man for any sin, Eph. 4. 18, 19. called a cauterized conscience, 1 Tim. 4. 2. which reseth from the custom of sinning, Heb. 3. 13.

How doth it fail, when it hath a feeling, but a naughty one?

Sometimes in excusing, sometimes in accusing.

How in excusing?

First, when it excuseth for things sinful, making them no sins, or small sins, and so feeding the mind with vain comforts. Mark. 10. 20. Gen. 3. 10. 12. Secondly, when as it excuseth us for having a good intent without any warrant of God's word, 1 Chron. 13. 9.

How in accusing?

First, when for want of time, direction, and lightening, it condemneth for doing good, (as a Papist for going to Sermons) condemning where it should excuse, and so filling the mind with false fears.

Secondly, when accusing for sin it doth it excessively, turmoyling a man with inward accusations and terrors, Esa. 57. 20. and drawing him to despair by such excessive terror, as may be seen in Cain and Judas.

What use are we to make of this confusion of the conscience?

First, seeing it doth thus abuse us, we are never to make it a warrant of our actions, unless it be directed by God's word.

Secondly, we are to fear the terror of the great Judge of heaven and earth, when we are so often, and so grievously terrified with our little Judge that is in our soul.

What corruption hath the body received by original sin?

It is become a ready instrument to serve the sinful soul, having both a proneness to any sin the soul affecteth, and likewise an eagernes to commit it and continue in it, Rom. 6. 12. 19. whereby it is come to pass, that the bodily senses and members are, 1. As Porters to let in sin, Job 31. 1. Psal. 119. 37. Matth. 5. 29, 30. 2. The instruments and tools of the mind for the execution of sin, Rom. 3. 13, 14, 15, & 6. 13.

What use are we to make of this doctrine of original sin?

First, the due knowledge thereof serveth to humble the pride of man remembering that he is conceived in so sinful a sort, that howsoever the branches of his actions may seem green, yet is he rotten at the root.

Secondly, it should move him with all speed to seek for regeneraon by Christ, seeing he hath so corrupt a generation by Adam.

What is actual sin?

It is a violation of God's Commandments done by us after the manner of Adams transgression, Rom. 5. 14. to wit, a particular breach of God's Law in the course of our life, which proceedeth as an evil fruit from our natural corruption, and leaveth a stain in the soul behind it, Jer. 13. 23. which polluteth the sinner, and disposeth him to further evil.

How is such sin committed?

Either inwardly, or outwardly.

How inwardly?

First, by evil thoughts in the mind, which come either by a man's own conceiving, Gen. 6. 5. Matth. 15. 19. or by the suggestion of the Devil. John 13. 2. Acts 5. 3. 1 Chron. 21. 1.

Secondly, by evil motions and lusts stirring in the heart against the righteousness of the Law, which condemneth the very first motions of evil that arise from our corrupt nature.

How outwardly?

By evil words and deeds, Esa. 3. 8. which arise from the corrupt thoughts and motions of the heart when any occasion is given, Matth. 15. 19. So that the imagination of man's heart, the words of his mouth, and works of his hands, are all stained with sin.

Be not outward sins more grievous then inward?

Some be, and some be not; for if they be against the same Commandment, and the same branch thereof, they are much more wicked and evil; because, first, God is more dishonored outwardly; Secondly, other men are offended, if godly, or enticed by their example, if wicked; Thirdly, a man doth more engross himself in sin outward, then in a bare thought, that he restraineth from outward action.

But how may some thoughts be more evil then actions?

If they be of more wicked matters: as the denying of God in heart, is worse then an idle word.

What use are we to make thereof?

It serveth, first, to condemn the common sort, that say, and hold that thoughts are free, which are oft so sinful; Secondly, to assure us that many though they lead an outward civil life in actions, yet if their hearts be not cleansed by faith, may be more odious in God's sight that knoweth their thoughts, then a godly person that may be left to some outward weaknesses in his life.

What be the degrees by which men do proceed in the committing of actual sin?

Out of James 1. 14, 15. these four degrees may be observed.

First, temptation to sin, James 1. 14. 2 Sam. 11. 12. which then only is sin to us, when it either ariseth from our own corruption, or from outward occasions to which we have offered ourselves carelessly. For if every temptation to sin offered unto us should be sin simply, then our Savior that was tempted should have sinned. Therefore the outward or inward temptations that Satan may offer be not sins to us, till they get some hold in us, which is, when we are the occasion of them ourselves, by inward corruption or outward carelessness in venturing upon temptations.

Secondly, concupiscence bringing sin to conception, James 1. 15. which is done by these degrees: First, entertaining the sin whereunto we are tempted, and suffering it to have abode in the mind or thought. Secondly, withdrawing the heart from God (whom we ought to fear with all our hearts) and his Commandments, Jam. 1. 14. Thirdly, consulting whether that sin which we ought to hate may be done or no.

3. Consent of the mind to commit sin, whereupon ensueth the birth of sin, Jam. 1. 15. by which it is brought forth into act against God or man.

4. Often repetition of sin, by custom and continuance, wherein the heart finally is hardened, Heb. 3. 13. and sin is come to a perfection or ripeness, Jam. 1. 15. which is the strength that sin getteth over man, whom it ruleth, as a Master doth a slave; in which estate who so continueth must look for eternal death, Jam. 1. 15. for sin then reigneth, which it never doth in the godly.

Are these actual transgressions all of one sort?

No, for they are diversely considered, in respect of the Commandment broken, the object offended, the disposition followed, and the degrees attained.

How for the Commandment?

The breach of a Commandment that biddeth, is a sin of omission, but of one that forbiddeth, is a sin of conversion; the one is an omission of duty required, the other a Commission of evil forbidden; by the one we offend in omitting those things which we should do, by the other in committing those things which we should not do.

Which be the inward sins of omission?

The not thinking so often or religiously of heavenly things, (respecting the first table) or of good duties to man as we should, but suffering our minds to be a through-fare for vain or wicked thoughts to pass through more then good: which sin, if it were thought of well, would make men more humble before God, and to make more conscience of their hours, days, and nights, to mark how their mind is occupied.

What be inward sins of Commission?

All actual sins of the mind and thoughts, whether we be awake dealing with God or man, or asleep dreaming. Examples of the first against God, are to think there is no God, Psal. 10. 45. or to have vile and base conceits of him or his government, Psal. 10. 41. 1 Cor. 2. 14. And towards man, every inward breach of the second table.

But doth man commit sin in the night when he dreameth?

Yes surely, the soul is never idle, but when it thinketh not of good, it thinketh of evil: and the godly may mark that after they have had any dreams of things unlawful, their heart is in a measure wounded, till they obtain peace and pardon from God.

What use are we to make thereof?

To pray earnestly that God would sanctify our corrupt hearts, that it may be a fountain of holy and not sinful thoughts; and in the night, 1. To commit ourselves specially to God, that because we having our Senses and Judgment bound and silent, are less able to resist and judge our sinful thoughts, God would preserve us from them by his grace; And, 2. That we avoid all occasions thereof in the day.

What be the outward sins of Commission?

Such as to the committing of them beside the thought of our mind any part of our body doth concur; as our tongue to words, and other parts to deeds.

How are sins distinguished in regard of the object offended?

Some sins are more directly against God, some against men, either public or private, and others against a man's self.

How in regard of the disposition followed?

Either as we partake with others sins, Esa. 6. 5. or as we commit the sin in our own person.

What be the differences of partaking with others sins?

First, when we conceal and wink at other men's sins which we ought to reveal and rebuke, as Magistrates and Ministers oft do. 1 Sam. 3 13. Secondly, when we further it by our consent, presence, or counsel, Act. 7. 58. & 8. 1. & 22. 20. & 23. 14, 15. Rom. 1. 32. Thirdly, when we provoke others to sin, Mark 6. 25.

What difference of disposition is there in those sins which a man doth commit in his own person?

Some sins are committed of Ignorance, 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience, 1 Cor. 8. 7. which a man doth either not know, or not mark: others are done of knowledge.

Doth not Ignorance excuse?

Affected Ignorance doth rather increase then diminish a fault.

What be the differences of sins of knowledge?

1. Some are of infirmity and temptation, for fear of evil or hope of good, Rom. 7. 19. Mat. 26. 69, 70. 2. Some of presumption, obstinacy, and stubborness in sinning, against which David earnestly prayed, Ps. 19. 13. & 50. 21. Eccles. 8. 11. and this may proceed (if men have not the grace of God) to obstinate and willful malice against God and his truth, and to the unpardonable sin against the holy Ghost, Heb. 6. 4, 5, 6. & 10. 29. Mark 3 29, 30.

What is the sin against the holy Ghost, the highest of all sins?

It is a willful and malicious falling from, and resisting of the Gospel, after a man hath been enlightened with it, and felt a taste thereof; manifested in outward action by some blasphemous oppugning the truth of set hatred, because it is the truth.

What are you to consider in this sin?

The nature thereof, and the deadliness of the same.

What note you in the nature?

The reason why it is so called, and the quality thereof.

Why is it called the sin against the holy Ghost?

Not because it is committed against the third Person only, (for it is committed against all three) but because it is committed against the light of knowledge with which the holy Ghost hath enlightened the heart of him that committed it, and that of set malice: for everyone that sinneth against his knowledge may be said to sin against the holy Ghost, as Ananias and Sapphira were said to do, Act. 5. 3. But that is not this great sin of malice, resisting the truth, because it is the truth, but of infirmity.

What qualities and properties hath this great sin?

First, it must be in him that hath known the truth, and after falleth away, Heb. 6. 5. therefore Infidels and Heathens do not sin this sin; neither any that are ignorant, though maliciously they blaspheme the truth. Secondly, it must be done of set malice, because it is the truth, as the Pharisees did, Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself, and denied that he knew Christ, to save his life, did not sin this sin; nor Paul that did persecute him doing it of ignorance. Thirdly, it must be against God himself directly & his Son Christ Jesus, Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table, nor a slip against any special sin of the first.

Can these qualities at any time befall the elect or children of God?

No: and therefore they that feel in themselves the testimony of their election, need not fear their falling into this sin, nor despair.

What is the deadliness of this sin above other sins?

First, God hath pronounced it shall never be pardoned; not because God is not able to pardon it, but because he hath said he will not forgive it. Secondly, this sin is commanded not to be prayed for, when persons are known to be guilty of it, 1 Joh. 5. 16. whereas we are bound to pray for all other persons. Thirdly, this is the ordinary and first sin of the Devil, and therefore is he never received into mercy, no more then those that are guilty of it.

Thus much of the sin against the holy Ghost: Shew now the differences of actual sins in regard of the degrees attained.

Some are only sins, but others are wickednesses, and some beastlinesses, or devilishnesses; for though original sin be equal in all Adams children, yet actual sins be not equal, but one much greater then another.

Are not sins well divided into Veniall, and Mortall?

None are Veniall of their own nature, but only to the faithful they are so made by the mercy of God in Christ.

Do all natural men alike commit all these kinds of sin?

No: for though all are alike disposed unto all manner of evil, Rom. 7. 14. having in their corrupt nature the seeds of every sin; yet doth God for the good of human society restrain many from notorious crimes, by fear of shame and punishment, desire of honor and reward, &c. Rom. 13. 3, 4, 5.

How doth God employ men in this state of sin?

First, he guideth them partly by the light of nature, Rom. 2. 14, 15. Joh. 1. 9. and partly by common graces of the Spirit, Esa. 44. 28. unto many actions profitable for human society, and for the outward service of God.

Secondly, he overruleth their evil and sinful actions, so that thereby they bring to pass nothing but what his hand and counsel had before determined for his own glory, Act. 3. 16. & 4. 27, 28.

What are the things that generally follow sin?

They are two: Guilt and punishment; both which do most duly wait upon sin to enter with it, and cannot by any force or cunning of man or Angel be holden from entering upon the person that sin hath already entered upon; both likewise do increase as the sin increaseth.

What is the guilt of sin?

It is the merit and desert of sin, which is as it were an obligation to the punishment and wrath of God, whereby we become subject to God's debt or danger; that is, to condemnation, Rom. 2. 15. & 3. 9. & 10. 19. For every man by reason of his sin is continually subject to the curse of God, Gal. 3. 10. and is in as great danger of everlasting damnation, as the Traitour apprehended is in danger of hanging, drawing and quartering.

Is there any evil in the guilt before the punishment be executed?

Very much; for it worketh unquietness in the mind, as when a man is bound in an obligation upon a great forfeiture, that very obligation itself disquieteth him; especially if he be not able to pay it (as we are not.) And yet more, because where other debts have a day set for payment, we know not whether the Lord will demand by punishment his debt this day before tomorrow.

What learn you from this?

That since men do shun by all means to be in other men's debt or danger (as also the Apostle exhorteth, Rom. 13. 8. Owe nothing to any man; and Solomon also counselleth in the matter of suretyship, Prov. 6. 1, 2, 3, 4, 5.) we should more warily take heed that we plunge not ourselves over head and ears in the Lord's debt; for if it be a terrible thing to be bound to any man in stature Staple, or Merchant, or recognizance, much more to God who will be paid to the uttermost farthing.

How else may the hurt and evil of the guilt of sin be set forth unto us?

It is compared to a stroke that lighteth upon the heart and soul of a man, where the wound is more dangerous then when it is in the body, Gen. 44. 16. 1 Sam. 24. 4, 5, 6. and so it is also a sting or a bite worse then of a viper, as that which bringeth death.

Have you yet wherewith to set forth the evil of the guilt?

It seemeth when the Lord said to Cain, if he sin against his brother, his sin lieth at the door, Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us; which is confirmed by the Apostle, who attributeth a mouth to his desert of sin to accuse us, Rom. 2. 15.

What is the effect of this guilt of Conscience?

It causeth a man to fly when none pursueth, and to be afraid of the fall of a leaf, Prov. 28. 1. Levite. 26. 36.

When a man doth not know whether he doth sin or no, how can he be smitten, or bitten, or barked at, or fly for fear? therefore against all this evil ignorance seemeth to be a safe remedy?

No verily; for whether we know it or no, his guilt remaineth: as a debt is a debt, though a man knoweth it not; and it is by so much the more dangerous, as not knowing it, he will never be careful to discharge it, till the Lord's arrest be upon his back, when his knowledge will do him no good.

We may see many which heap sin upon sin, and know also that they sin, and yet for all that cease not to make good cheer, and make their hearts merry.

The countenance doth not always speak truth, so that sometimes under a countenance in show merry there are stings and pricks in the Conscience, Rom. 2. 15. which yet is oftentimes benumbed, and sometimes through hypocrisy it is seared, as it were with a hot iron, 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it, by laying all his sins before his face, Psal. 50. 21.

When it is known what is the remedy of it?

It were wisdom not to suffer our guilt to run long on the score, but reckon with ourselves every night ere we lie down to sleep, and look back to the doings of the day, that in those things which are well done we may be thankful and comfort our own hearts, and in that which passeth otherwise from us, we may call for mercy, and have the sweeter sleep; for if Solomon willeth us in that case of debt by suretyship to humble ourselves to our Creditor, and not to take rest until we have freed ourselves, Prov. 6. 1, 2, 3, 4, 5, 6. much more ought we to haste the humbling ourselves unto God, since the blood of Christ is the only sacrifice for sin.

Is the guilt of sin in all men alike?

No: for as the sin increaseth, so doth the guilt, both in regard of the greatness and of the number of our sins, as appears out of Ezra 9. 6. where as sin is said to be gone above their heads, so the guilt to reach up to the heavens.

When the sin is gone and past, is not the guilt also gone and past?

Christ taketh away both the guilt and the sin of the godly, (except original sin which continueth during life) but in the wicked when the act of sin is gone, the guilt remaineth always; as the strong savor of garlic, when the garlic is eaten, or as the scar of a wound, or the mark of a burning, when the wound or burning is past.

What is contrary to the guilt of sin?

The testimony of a good Conscience, which is a perpetual joy and comfort, yea and a heaven to him that hath walked carefully in God's obedience, as the other is a torment of hell.

So much of the guilt, what is the punishment?

It is the wages of sin sent for the guilt, Rom. 6. 23. namely, the wrath and curse of God, by whose just sentence man for his sin is delivered into the power both of bodily and spiritual death, begun here, and to be accomplished in the life to come, Gen. 2. 17. John 3. 18, 19. & 5. 24. & 28. 29. Lamen. 3. 36. Esa. 64. 5, 6. Rom. 6. 12. Gal. 3. 10.

What do you understand by bodily and spiritual death?

By the one I understand the separation of the soul from the body, with all personal miseries and evils that attend thereon, or make way thereto; by the other the final separation of both from God, together with present spiritual bondage, and all forerunners of damnation.

Are all the particular punishments expressed in the word which shall come for sin?

They cannot wholly be laid down, they be so manifold and so divers, and therefore it is said they shall come written and unwritten, Deut. 29. 20. & 28. 61.

Against whom are these punishments addressed?

Against the whole estate of him that sinneth: For whereas executions upon obligations unto men are so directed as they can charge either the person alone, or his goods and lands alone, so as if the Creditor fall upon the one he freeth the other, as if he fall upon the person he cannot proceed further then unto his body: the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner, both to the things belonging unto him, and likewise to his own person.

What be the punishments that extend to the things belonging to him?

Calamities upon his family, wife, children, servants, friends, goods and good name, the loss and curse of all these, and unhappy and miserable posterity, ( Matth. 15. 22. Psalm 109. 12.) hindrances in goods, Deuter. 28. in name, ignominy and reproach, Matth. 7. 12. Job 18. 17. Prov. 10. 7. loss of friends, acquaintance, &c.

What are the judgments executed upon his person?

They are executed either in this life, or in the life to come.

What punishments are inflicted in this life?

They be partly outward, partly inward.

What be the outward punishments?

1. His want of dominion over the creatures, and the enmity of the creatures against him, calamities by fire, water, beasts, or other means, disorder in the world, in summer, winter, heaven, earth, and all creatures.

2. Shame for the nakedness of body.

3. All hunger in extremity, thirst, nakedness, penury, poverty of estate, and want of bodily necessaries.

4. Wearinesse in following his calling with sweat of his brows, with trouble and irksomnesse, Gen. 3. 19.

5. Outward shame and infamy.

6. Servitude.

7. Loss of limbs, or of the use of his senses, deformities in body.

8. Weakness of being, want of sleep, pains of body, aches, soars, sicknesses and diseases of all sorts, Deut. 28. Mat. 9. 2. even to the itch, which few make accompt of; thereby to feel the anger of God and punishment of sin: hither is to be referred pain in Child-bearing, Gen. 3. 16.

What be the inward punishments in this life?

1. Sorrow and anguish of soul for these plagues and the like.

2. Madness, frenzy, and foolishness.

3. Blindness and distemper of the soul, when God striketh it with an ignorant spirit, with want of judgment to discern between good and bad, with forgetfulness of holy things, or hardness of heart, Eph. 4. 17, 18, 19. which although for the time they be least felt, yet are they more fearful and dangerous, then those whereof the sense is presently sharp.

4. Terror and vexation of spirit, driving into hell, guiltiness and horror of Conscience, the fury of a despairing soul, beginning even in this life to feel hell torments, Deut. 28. 28. Heb. 10. 27. Esa. 33. 14.

5. Strangenesse and alienation from God.

6. Spiritual bondage, whereby sinful man is become subject to the lust of the flesh, the curse of the Law, the rule of Satan, and the custom of the world; yea, even blessings are cursed, Malac. 2. 2. and prosperity causeth ruin, Psal. 69. 22.

In what sort is man in bondage unto Satan?

Both soul and body is under the power of the Prince of darkness, whereby man becometh the slave of the Devil, and hath him to reign in his heart as his God, till Christ deliver him, Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26. 2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21, 22.

How may a man know whether Satan be his God or no?

He may know it by this, if he give obedience to him in his heart, and express it in his conversation.

And how shall a man perceive this obedience?

If he take delight in the evil motions that Satan puts into his heart, and doth fulfill the lusts of the Devil, Joh. 8. 44. 1 Joh. 3. 8.

What is that slavery whereby a man is in bondage to the flesh?

A necessity of sinning (but without constraint) until he be born again by the grace of God, Mat. 12. 33, 34, 35.

If we sin necessarily, and cannot but sin, then it seemeth we are not to be blamed?

Yes, the necessity of sin doth not exempt us from sin, but only constraint.

What punishments are inflicted upon sinful man after this life?

A twofold death.

Which is the first death?

Bodily death in the several kinds; namely, the separation of the soul from the body, Gen. 3. 19. Eccl. 12. 7. Rom. 5. 12.

Wherein consisteth the second death?

1. In an everlasting separation of the whole man from the favorable presence and comfortable fellowship of God's most glorious Majesty, in whose countenance is fullness of joy.

2. Perpetual imprisonment in the company of the Devil and Reprobates damned in hell.

3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end, 2 Thess. 1. 9.

How doth this death seize upon man?

1. After this life is ended, the soul of the wicked immediately is sent unto hell, there to be tormented unto the day of Judgment, Luk. 16. 22, 23.

2. At the day of Judgment the body being joined to the soul again, both shall be tormented in hell everlastingly, Matth. 10. 28. so much also the more as they have had more freedom from pain of body, and anguish of soul, and loss of outward things in this life.

Is the punishment of all sins alike?

No; for as the guilt increaseth, so doth the punishment; and as the smallest sin cannot escape God's hand, so as we heap sins, he will heap his judgments, John 19. 11. Mat. 11. 20, 21, 22, 23, 24.

But God is merciful?

He is indeed full of mercy, but he is also full of righteousness, which must fully be discharged, or else we cannot be partakers of his mercy.

Cannot we by our own power make satisfaction for our sins, and deliver ourselves from the wrath of God?

We cannot by any means, but rather from day today increase our debt; for we are all by nature the sons of wrath, and not able so much as to think a good thought; therefore unable to appease the infinite wrath of God conceived against our sins.

Could any other creature in heaven or earth (which is only a creature) perform this for us?

No, none at all; for first God will not punish that in another creature, which is due to be paid by man.

Secondly, none that is only a creature can abide the wrath of God against sin, and deliver others from the same.

Thirdly, none can be our Savior but God.

Could man by his own wisdom devise anything whereby he might be saved?

No; for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him.

What then shall become of man-kind? is there no hope of salvation, shall all perish? then surely is a man of all creatures most miserable; when a dog or a toad die, all their misery is ended, but when a man dieth, there is the beginning of his woe.

It were so indeed if there were no means of deliverance, but God in his infinite wisdom and mercy hath found out that which the wisdom of man could not, and provided a Savior for mankind.

How then is man delivered from this sinful miserable estate?

Sin is repressed, and misery asswaged, by many means natural and civil, but they are not removed, nor man restored, but only by a new Covenant; the old being not now able to give life unto any, by reason of the infirmity of our flesh.

Why is the former Covenant of works called the old?

Because we not only cannot do it, but through the perverseness of our nature (and not by the fault of the Law) it maketh our old man of sin elder, and we more hasting to destruction.

How are they convinced that seek righteousness by this Covenant?

Because thereby they make God unjust, and that he should thus give the Kingdom of heaven to wicked men, as to those that cannot fulfill the Law.

Seeing the nature of a Covenant is to reconcile and join those together that are at variance (as we see in the example of Abraham and Abimelech, Laban and Jacob ) why is this called a Covenant, that can make no reconciliation betwixt God and us?

Although it be not able to reconcile us, yet doth it make way for reconciliation by another Covenant: neither is it meet strictly to bind God's Covenant with men to the same Laws, that the Covenants of one man with another are bound unto: For amongst men the weaker seeketh reconciliation at the hand of the mightier, Luk. 14. 31, 32. But God neither able to be hurt, or benefitted by us, seeketh unto us for peace, 2 Cor. 5. 20.

Whether of these two Covenants must be first in use?

The Law; to show us, first, our duty what we should do.

Secondly, our sin, and the punishment due thereunto.

How is that other Covenant called whereby we are reconciled unto God, and recovered out of the state of sin and death?

The new Covenant, (so called, because by it we are renewed) the Covenant of grace, of promise, of life and salvation; the New Testament, the Gospel, &c. Ier. 31. 31, 32. Rom. 3. 23, 24.

What is the Covenant of grace?

God's second contract with man-kind after the fall, for restoring of him into his favor, and to the estate of happiness by the means of a Mediator, Gal. 3. 21, 22. and it containeth the free promises of God made unto us in Jesus Christ, without any respect of our deservings.

Who made this Covenant?

God alone: for properly man hath no more power to make a spiritual Covenant in his natural estate, then before his creation he had to promise obedience.

How are they convinced by the giving of this second Covenant, which seek righteousness in the Law or old Covenant?

Because thereby they make God unwise that would enter into a new and second Covenant, if the former had been sufficient. Heb. 8. 7.

When was this Covenant of Grace first plighted between God and man?

Immediately after his fall in Paradise, in that promise given concerning the woman's seed, Gen. 3. 15. God in unspeakable mercy propounding the remedy before he pronounced sentence of Judgment.

Was it once only published?

It was sundry ways declared in all ages, partly by ordinary means, and partly by Prophets extraordinarily sent and directed by God.

What is the foundation of this Covenant?

The mere mercy of God in Christ, whereby grace reigneth unto life through the obedience of one, which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity, the Father sent his Son to accomplish the work of our Redemption, and both of them send the Holy Ghost to work saving grace in our hearts, and apply unto our souls the holiness purchased by the Son of God.

What is promised therein?

The favor of God and everlasting salvation, with the means thereof, as Christ, and in him Conversion, Justification and Sanctification.

What is the condition on man's part?

The gift being most free on God's part, nothing is required on man's part but the receiving of grace offered; which is done in those that are of capacity by Faith in Christ: John 1. 12. 14, 15. Acts 16. 31. whence followeth new obedience, whereby the faithful walk worthy of the grace received; and this also is by God's grace.

What then is the sum of the Covenant of grace?

That God will be our God and give us life everlasting in Christ, if we receive him; being freely by his Father offered unto us. Jer. 31. 33. Acts. 16. 30, 31. John 1. 12.

How doth this Covenant differ from that of works?

Much every way; for, first, in many points the Law may be conceived by reason; but the Gospel in all points is far above the reach of man's reason. Secondly, the Law commandeth to do good, and giveth no strength, but the Gospel enableth us to do good, the Holy Ghost writing the Law in our hearts; Jer. 31. 33. and assuring us of the promise that revealeth this gift. Thirdly, the Law promised life only; the Gospel righteousness also. Fourthly, the Law required perfect obedience, the Gospel the righteousness of Faith. Rom. 3. 21. Fifthly, the Law revealeth sin, rebuketh us for it, and leaveth us in it: but the Gospel doth reveal unto us the remission of sins, and freeth us from the punishment belonging thereunto. Sixthly, the Law is the ministry of wrath, condemnation, and death: the Gospel is the ministry of grace, Justification and life. Seventhly, the Law was grounded on man's own righteousness, requiring of every man in his own person perfect obedience; Deut. 27. 26. and in default for satisfaction everlasting punishment, Ezek. 18. 14. Gal. 3. 10. 12. but the Gospel is grounded on the righteousness of Christ, admitting payment and performance by another in behalf of so many as receive it, Gal. 3. 13, 14. And thus this Covenant abolisheth not, but is the accomplishment and establishment of the former, Rom. 3. 31. 10. 4.

Wherein do they agree?

They agree in this, that they be both of God, and declare one kind of righteousness, though they differ in offering it unto us.

What is that one kind of righteousness?

It is the perfect love of God, and of our neighbor.

What thing doth follow upon this?

That the severe Law pronounceth all the faithful righteous, forasmuch as they have in Christ all that the Law doth ask.

But yet those remain transgressors of the Law?

They are transgressors in themselves, and yet righteous in Christ, and in their inward man they love righteousness and hate sin.

What are we to consider in the Covenant of Grace?

The condition, 1. Of the Mediator. 2. And then of the rest of mankind. In the former consisteth the foundation of this Covenant. The performance whereof dependeth on Christ Jesus, Acts 10. 43. & 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation, unto all that will receive it, 2 Cor. 5. 20. Mat. 6. 33.

When was the Mediator given?

1. If we regard God's decree, from all eternity, Eph. 1. 4.

2. If the virtue and efficacy of his Mediation, as soon as need was, even from the beginning of the world, Rev. 13. 8.

3. If his manifestation in the flesh, in fullness of time, Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now, 1643. years.

Who is this Mediator between God and man?

Jesus, Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary, the promised Messias, or Christ, whom the Fathers expected, the Prophets foretold, John 1. 45. & 8. 56. Whose life, death, Resurrection, & Ascension the Evangelists describe, Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world, 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally, whom we look for from heaven to be the Judge of quick and dead. Acts 10. 42.

What do the Scriptures teach us touching Christ our Mediator?

Two things, first his person, Joh. 1. 14. & 3. 33. Secondly, his office. Esa. 61. 1, 2. Luk. 4. 18.

What is his Person?

The second Person in the Godhead, made man. John 1. 14.

What have we to consider herein?

First the distinction of the two natures. Secondly the hypostatical or personal union of both into one Immanuell.

What be those two natures thus wonderfully united in one person?

First, his divine nature or Godhead, which maketh the person.

Secondly his human nature or Manhood, which subsisteth and hath his existence in the person of the Godhead, and so we believe our Savior to be both the Son of God, and the son of man. Gal. 4. 4. Luk. 1. 31, 32. Rom. 1. 3, 4. & 9. 5. 1 Tim. 3. 16. Mat. 26. 24.

What say you of him touching his Godhead?

I believe that he is the only begotten Son of the most high and eternal God his Father: His Word, Wisdom, Character, and Image; begotten of his substance before all worlds, God of God, Light of Light, very God of very God: begotten, not made: finally God, coessential, coeternal, and coequal with the Father, and the Holy Ghost.

Why call you him the only begotten Son of God?

Because he is the alone Son of God by nature, even the only begotten of the Father full of grace and truth, John 1. 14. & 3. 18. For though others be the Sons of God by Creation, as Adam was and the Angels. Job. 1. 6. Others by Adoption and Regeneration, as the Saints, and the man Christ Jesus in another respect by hypostatical union; yet none is his Son by natural generation, but the same Christ Jesus; and that in regard of his Godhead, not of his Manhood; according to the Apostle, who saith, that he is without Father according to his Manhood, and without Mother according to his Godhead. Heb. 7. 3.

But it seemeth that he is called the Son of God in respect of the generation of his human nature, wherein it is said that the Holy Ghost did that which Fathers do in the natural generation; especially seeing he is therefore said to be the Son of the Highest, Luk. 1. 35.

He is the natural Son of God only in regard of the eternal generation, otherwise there should be two Sons, one of the Father, and another of the Holy Ghost; but he is therefore called the Son of the Highest, for that none could be so conceived by the Holy Ghost, but he that is the natural Son of God.

How is he said to be conceived by the Holy Ghost?

Because the holy Ghost by his incomprehensible power wrought his conception supernaturally, which Fathers do naturally in the begetting of their children; not that any of the substance of the Holy Ghost, which is indivisible, came to his generation in the womb of the Virgin.

Why is he called the Word? John 1. 1.

As for other reasons declared in the doctrine of the Trinity, so also because he is he whom the Father promised to Adam, Abraham, and all the holy Patriarchs, to make his promises of salvation sure unto them, as a man that hath ones word, thinketh himself sure of the matter that is promised.

Why is the Word said to have been in the beginning? Joh. 1. 1.

Not because he began then to be, but that then he was, and therefore is from all eternity.

What gather you of this that he is the Wisdom of God?

That our Savior is from everlasting as well as his Father: for it were an horrible thing to think that there were a time when God wanted Wisdom.

Why is he called the Character or Image of his Father?

Because God by him hath made himself manifest to the world in the Creation, and especially in the Redemption of it.

What learn you from hence?

That whosoever seeketh to come to the knowledge of God, must come to it by Christ.

How is the Godhead of Christ proved?

Not only by abundant testimonies of Scripture, Esa. 7. 14. & 9. 6. & 25. 9. John. 1. 1. & 20. 28. Rom. 9. 5. 1 Joh. 5. 20. But also by his miracles, especially in the raising of himself from death, Rom. 1. 4. together with the continuance and conquest of the Gospel, Acts 5. 39. and that not by carnal power or policy, but only by the power of his Spirit, Zach. 4. 6. and patient suffering of his Saints, Rev. 12. 11.

Why was it requisite that our Savior should be God?

Because, first, none can satisfy for sin, nor be a Savior of souls, but God alone; Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good, is worthy to redeem another man's sin, which deserveth everlasting punishment.

Secondly, the satisfaction for our sins must be infinitely meritorious, otherwise it cannot satisfy the infinite wrath of God that was offended; therefore that the work of our Redemption might be such, it was necessary our Savior should be God, to the end his obedience and sufferings might be of an infinite price and worth, Acts 20. 28. Heb. 9. 14.

Thirdly, No finite creature was able to abide and overcome the infinite wrath of God, and the sufferings due unto us for our sins; Therefore must our Savior be God, that he might abide the burden of God's wrath, in his flesh, sustaining and upholding the man-hood by his divine power, and so might get again, and restore to us the righteousness and life which we have lost.

Fourthly, our Savior must vanquish all the enemies of our salvation, and overcome Satan, Hell, Death, and Damnation, which no creature could ever do. Rom. 1. 4. Heb. 2. 14.

Fifthly, he must also give efficacy to his satisfaction, raising us up from the death of sin, and putting us in possession of eternal life.

Sixthly, he must give us his Spirit, and by it seal these graces to our souls, and renew our corrupt nature, which only God can do.

What comfort have we then by this that Christ is God?

Hereby we are sure that he is able to save by reconciling us to the Father.

And what by this that he is the Son?

That uniting us unto himself, he may make us children unto his heavenly Father. Heb. 2. 10.

Being God before all worlds, how became he man?

He took to himself a true body and a reasonable soul, being conceived in time by the Holy Ghost, and born of the Virgin MARY. Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31, 32. & 2. 7. and so became very man, like unto us in all things; even in our infirmities (sin only excepted.) Heb. 5. 7.

In which respect he hath the name of the Son of man given unto him, Matth. 26. 24. because he was of the nature of man according to the flesh, and the Son of David, Mat. 9. 27. because he sprang of the linage and stock of David.

How doth it appear that he was true man?

Besides manifold predictions and clear testimonies of Scripture, Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5, &c. it is abundantly proved by plentiful experiments, especially by his partaking of human infirmities, his Conception, Birth, Life, and Death; 1 Pet. 3. 18. Joh. 4. 6, 7. Luk. 1. 31. & 2. 7. Heb. 2. 9. 14, 15.

How by his Conception?

Because according to the flesh he was made of a woman, and formed of her only substance (she continuing still a pure Virgin) by the power of the most High. Rom. 1. 3. Gal. 4. 4. Luk. 1. 34, 35.

Why is he said to be born? Mat. 2. 1.

To assure us of his true humanity, even by his infancy and infirmity. Luk. 2. 7.

Why was he born of a Virgin? Luk. 1. 27.

That he might be holy and without sin, the natural course of original corruption being prevented, because he came not by natural propagation.

What learn you from hence?

That God is faithful as well as merciful, ever making good his word by his work in due season, Luk. 1. 20. 45. Act. 3. 18. 24.

Why is there mention of the Virgin by her name Mary? Luc. 1. 27.

For more certainty of his birth and linage, Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty, Luk. 2. 24. compared with Lev. 12. 8.

What gather you from hence?

The marvelous grace of Christ, who being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8. 9.

Did he not pass through the Virgin Mary (as some say) like as saffron passeth through a bag, and water through a Pipe or Conduit?

God forbid: he was made of the seed of David, and was a plant of the root of Jesse, for he took human nature of the Virgin, and so the Word was made flesh.

If he was only made flesh, it would seem that the Godhead served instead of a soul unto him?

Flesh is here taken according to the use of Scripture for the whole man, both body and soul, otherwise our Savior should not have been a perfect man, and our souls must have perished everlastingly, except his soul had satisfied for them.

Was not the Godhead turned into flesh, seeing it is said he was made flesh?

In no wise, no more then he was turned into sin, or into a curse, because it is said, He was made sin, and made a curse for us, 2 Cor. 5. 21. Gal. 3. 13.

If the Godhead be not changed into the Manhood, is it not at least mingled with it?

Nothing less, for then he should be neither God nor man; for things mingled together cannot retain the name of one of the simples, as honey and oil being mingled together, cannot be called honey, or oil. 2. The properties of the Godhead cannot agree to the properties of the Manhood, nor the properties of the Manhood to the Godhead: For, as the Godhead cannot thirst, no more can the Manhood be in all or many place at once; therefore the Godhead was neither turned nor transfused into the Manhood, but both the divine nature keepeth entire all his essential properties to it self; so that the humanity is neither omnipotent, omniscient, omnipresent, &c. and the human keepeth also his properties and actions, though oft that which is proper to the one nature is spoken of the person denominated from the other (which is by reason of the union of both natures into one person.)

The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection, did it not then swallow up the truth thereof, as a whole sea one drop of oil?

No, for these two natures continued still distinct, in substance, properties and actions, and still remained one and the same Christ.

Why did he not take the nature of Angels upon him? Heb. 2. 16.

Because he had no meaning to save Angels, for that they had committed the sin against the holy Ghost, falling maliciously into rebellion against God without temptation.

Are not the elect Angels any way benefited by the human nature of Christ?

No, his humanity only reacheth to sinful mankind, for if he had meant to have benefited Angels by taking another nature, he would have taken their nature upon him.

How is it then said, Eph. 1. 10. & Col. 1. 20. that he reconciled things in heaven?

That is to be understood of the Saints then in heaven, and not any way of the Angels, although by the second Person of the Trinity the Angels were elected, and are by him confirmed, so that they shall stand for evermore.

Why was it requisite that our Mediator should be Man? was it not sufficient that he was God?

No, it was further requisite that he should be man also; because 1. Our Savior must suffer and die for our sins, which the Godhead could not do.

2. Our Savior also must perform obedience to the law, which in his Godhead he could not do.

3. He must be man of kin to our nature offending, that he might satisfy the justice of God in the same nature wherein it was offended, Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14, 15, 16. For the righteousness of God did require, that the same nature which had committed the sin, should also pay and make amends for sin, and consequently that only nature should be punished which did offend in Adam: Man therefore having sinned, it was requisite for the appeasing of God's wrath, that man himself should die for sin; the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savor unto God for us, 1 Tim. 2. 5. Heb. 2. 9, 10. & 14. 15. Rom. 5. 12. 15. Eph. 5. 2.

4. It is for our comfort, that thereby we might have free access to the throne of Grace, and might find help in our necessities, having such an high Priest as was in all things tempted like unto our selves, and was acquainted with our infirmities in his own person, Heb. 4. 15, 16, & 5. 2.

5. As we must be saved, so likewise must we be sanctified by one of our own nature; that as in the first Adam there was a spring of human nature corrupted, derived unto us by natural generation: so in the second Adam there might be a fountain of the same nature restored, which might be derived unto us by spiritual regeneration.

What comfort then have you by this, that Christ is man?

Hereby I am assured that Christ is fit to suffer the punishment of my sin, and being man himself is also meet to be more pitiful and merciful unto men.

What by this, that he is both God and man?

By this I am most certainly assured that he is able most fully to finish the work of my salvation; seeing that as he is man, he is meet to suffer for sin; as he is God, he is able to bear the punishment of sin and to overcome the suffering; being by the one fit, and by the other able to discharge the office of a Mediator: Mans nature can suffer death, but not overcome it; the divine nature cannot suffer, but can overcome all things; our Mediator therefore being partaker of both natures, is by the one made fit to suffer, by the other able to overcome whatsoever was to be laid upon him for the making of our peace.

Are these his natures separated?

No verily, for though they be still distinguished (as hath been said) in substance, properties and actions, yet were they inseparably joined together in the first moment the holy Virgin conceived, and made not two, but one person of a Mediator, 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27, 28. The holy Ghost sanctifying the seed of the woman (which otherwise could not be joined to the Godhead) and uniting two natures in one person, God and man in one Christ, Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel, much less man is able to comprehend.

Why so?

For that the manhood of our Savior Christ is personally united unto the Godhead; whereas the Angels of much greater glory then men, are not able to abide the presence of God, Esa. 6. 2.

Was this union of the body and soul with the Godhead, by taking of the manhood to the Godhead, or by infusing the Godhead into the manhood?

By a divine and miraculous assuming of the human nature (which before had no subsistence in itself) to have his being and subsistence in the divine; leaving of it one natural personship which otherwise in ordinary men maketh a perfect person; for otherwise there should be two Persons and two Sons, one of the holy Virgin Mary, and another of God, which were most prejudicial to our salvation.

What then is the personal union of the two natures in Christ?

The assuming of the human nature (having no subsistency in it self) into the person of the Son of God, Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead, so making one Christ God and man, Mat. 1. 23.

Can you shadow out this conjunction of two natures in one person by some earthly resemblance?

We see one tree may be set into another, and it groweth in the stock thereof, and becometh one and the same tree though there be two natures or kind of fruit still remaining: So in the Son of God made man though there be two natures, yet both being united into one person there is but one Son of God and one Christ.

What was the cause that the person of the Son of God did not join itself to a perfect person of man?

1. Because that then there would not be a personal union of both to make but one perfect Mediator.

2. Then there should be four persons in the Trinity.

3. The works of each of the natures could not be counted the works of the whole person, whereas now by this union of both natures in one person, the obedience of Christ performed in the manhood is become of infinite merit, as being the obedience of God: and thereupon, Act. 20. 28. God is said to have purchased his Church with his own blood.

What gather you hence?

That his name is wonderful, Esa. 9. 6. and his sacrifice most effectual, offering himself without spot unto God for us, Heb. 9. 14. 26.

What further fruit have we by this conjunction?

That whereas God hath no shape comprehensible either to the eye of the body or of the soul, and the mind of man cannot rest but in a representation of something, that his mind and understanding can in some sort reach unto; considering God in the second person in the Trinity, which hath taken our nature, whereby God is after a sort revealed in the flesh, he hath whereupon to stay his mind.

How did the Jews then before his coming which could not do so?

They might propose to themselves the second Person that should take our nature, and the same also that had appeared sundry times in the shape of a man, Gen. 18. 1, 2. & 19. 1, 2. Albeit our privilege is greater then theirs, as they that behold him as he is; where they did behold as he should be.

Hitherto of the Person of Christ, what is his Office?

To be a Mediator betwixt God and man, and so to discharge all that is requisite for the reconciling of us unto God, and the working of our salvation, 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate, because he prayeth for us to the Father, and pleadeth our cause before his Judgment seat.

What a one must he be that should undertake this mediation?

One which is in very deed a man, Heb. 2. 14, 15. and perfectly righteous without exception, 1 Joh. 3. 5. and more mighty then all creatures; that is, he which also is the very true God, Act. 20. 28.

Can no bare man be Mediator betwixt God and Man?

No verily, for Eli saith, 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges, but if he offend against God there is no man can make his peace.

Is there then any other Mediator to be acknowledged besides our Lord Jesus Christ?

None but he; because, 1. There is but one God, and therefore but one Mediator between God and man, 1 Tim. 2. 5.

2. He only is fit, as he only that partaketh both the natures of God and man, which is necessary for him that should come between both.

3. That is declared by the Types of Moses, who alone was in the Mountain, of Aaron or the high Priest, who only might enter into the ( Sanctum Sanctorum ) holy place of holy places.

4. The same appeareth by the similitudes wherewith he is set forth: Joh. 10. 9. I am the door, by me if any man enter in, he shall be saved, &c. and Joh. 14. 6. I am the way, no man cometh to the Father but by me.

5. He alone hath found sufficient salvation for all those that come unto him, Heb. 7. 9. Joh. 10.

How cometh it then to pass that this office is given to Moses and unto others? Gal. 4. 19. Deut. 5. 31.

They are only Ministers of the Word, not authors of the work of Reconciliation, 2 Cor. 5. 19. Job 33. 23.

But is there no need of any other Mediator for us unto Christ?

No: for he is the next of kin, Joh. 19. 25, 26. most merciful, most faithful, Heb. 2. 17. and able perfectly to save all those that come to God through him?

How is our Savior graced by God and commended unto us in his office of Mediation?

First, in that he came not to it but being called of God his Father in a special sort, Esa. 42. 1, 2, &c. Heb. 5. 4, 5.

Secondly, in that being called he discharged it most faithfully, in which respect he is compared to Moses, faithful in all the house of God, & preferred before him as the Master before the servant, Heb. 3. 2, 3. 5, 6.

What use are we to make of his calling by God?

1. Hereby we learn that none should presume to take a charge in God's Church without a calling since he did it not, Heb. 5. 4, 5. Esa. 42. 1. 2.

2. There ariseth hereby great comfort unto us, in that he thrust not himself in, but came in by the will of God and his appointment. For hereby we are more assured of the good will of God to save us, seeing he hath called his Son unto it, and that he will accept of all that he shall do for us as that which himself hath ordained.

What learn you from his faithfulness?

That he hath left nothing undone of things that belong to our reconciliation.

What names are given him in regard of his office of Mediation?

The name of Jesus and of Christ, Luk. 2. 21. 26. Matth. 16. 16.

Why is he called Jesus?

He is called Jesus, that is, a Savior, because he came to save his people from their sins, Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them.

What comfort have you by this?

1. My comfort is even the same which I have said, and the rather, because God from heaven gave him his name, and the Church on earth hath subscribed thereunto.

2. That nothing can hurt me so long as my faith doth not fail me.

Why is he called Christ?

He is called Christ, that is, Anointed, because he was anointed of God to be a Prophet, Priest, and King, for all his people, and so for me, Esa. 61. 1, 2, 3, 4. Act. 4. 26, 27. Luk. 4. 18. Ps. 45. 7. & 110. 1, 2, 3, 4. Heb. 1. 9. & 7. 1, &c.

Who was he that was thus anointed?

Christ, God and man; though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship; namely, to Prophets, Priests and Kings which were figures of him.

Was Christ anointed with material oil as they were?

No: but he was anointed with all gifts and graces of the Spirit of God needful for a Mediator, and that without measure, Isaiah 61. 1.

What learn you from hence?

That all fullness of grace dwelling in Christ, all true Christians shall receive of his fullness, grace for grace, 1 John 1. 14. 16.

Whereunto was Christ anointed?

Unto the office of his Mediation, by discharging whereof he might be made an all-sufficient Savior.

Wherein standeth his Mediation, and what are the parts thereof?

Being to be a Mediator between God and man, 1 Tim. 2. 5. the first part of his mediation must be exercised in things concerning God, wherein consisteth his Priestly office; Heb. 2. 17. & 5. 1. & 7. 24. The second in things concerning man, wherein he exerciseth his Prophetical and Kingly function.

Why must he be a Priest?

To offer sacrifice for his Church and to reconcile us unto God, Psa. 110. 4. Heb. 3. 1. & 4. 14. & 5. 5, 6. &c. & 7. 3. 17. & 8. 2, 3. & 9. 11. 14. otherwise we should never have been justified, nor sanctified, and so not have been at peace with God.

Why must he be a Prophet, Doctor or Apostle?

To teach his Church, Deut. 18. 15. 18. Act. 3. 22. & 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him, Joh. 1. 18.

Why must he be a King or Prince?

To rule and govern his Church, Psal. 110. 1, 2, 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan, nor be put in possession of eternal life.

What is his Priesthood?

It is the first part of his mediation, whereby he worketh the means of salvation in the behalf of mankind, and so appeaseth and reconcileth God to his elect, Heb. 5. 5, &c. and 7. 1. & 3. 13. 17, &c. and 13. 11, 12.

Where is the doctrine of Christ's Priesthood especially handled?

In the Epistle to the Hebrews, and namely in the 7 Chapter, from the 13. ver. to the end, wherein is contained a declaration of his office of Priesthood, being compared with the Priesthood of Aaron; the Apostle showing, 1. What manner of one he ought to be that hath this office. 2. How he executeth it.

Wherein standeth the manner of him that shall have this office?

Partly without him, and partly within himself; without him, as first that he was chosen of the Tribe of Judah, and not of Levi; to show that he was not successor of Aaron, but rather was to abolish all those Ceremonial services and offices.

Secondly, that the Priests of Levi were appointed by the law of the fleshly commandment, whereas Christ was appointed by the law of the power of life.

Thirdly, that he was installed in it by his Father, and appointed by an oath forever, to be a Priest after a new order of Melchizedek.

What benefit ariseth to us in that this was confirmed by an oath?

It giveth unto us comfortable assurance, that all the parts of his Priesthood be performed unto us, and that he paid the ransom for our sins.

Was not the Word of God sufficient for the performance of this promise, without the binding of it with an oath?

Yes, doubtless, but the Lord in this promise having to deal with weak man, and willing more abundantly to show unto the heirs of promise, the stableness of his Counsel, bound himself by an oath, Heb. 6. 17.

Whereby is the perpetuity thereof confirmed?

In that it did not proceed by succession, as from Aaron to Eleazar, from Eleazar to Phinehas, and so by descent; but is everlasting, always abiding in him; which is another difference of their Priestly office.

What profit comes to us by the perpetuity of his Priesthood?

That he continually maketh intercession for us to God, and of himself alone is able to save us coming to the Father through him.

So much of the quality of him that is to be Priest, which is without him; what is the part that is within him?

1. That in himself he is holy. 2. To others harmless and innocent. 3. Undefiled of others, or of anything; and to speak in a word, he is separated from sinners: in all which, he differeth from that of Aaron; for they are neither holy in themselves, nor innocent; neither undefiled, but polluting and being polluted by others.

What is the fruit we gather of this his holiness, innocence and undefilednesse?

That he being holy, innocent, undefiled, and so consequently separated from sinners, the same is attributed to the faithful, and these his properties imputed for theirs; and therefore he freeth them both from original and actual sins: Contrary to their doctrine, who say, that he delivereth us from original sin only, and that we must make satisfaction for actual.

What is the difference touching the execution of this office?

1. That they offered first for themselves, he for the people only; for himself he needed not.

2. He but once, they many times.

3. He offered himself, they something else then themselves.

What is the use of this?

To prove the absoluteness, perfection and excellency of this his Priesthood.

May not the Priesthood of the Papists be overthrown by all these arguments, and proved to be a false Priesthood?

Yes verily; for 1. They are not of the Title of Judah, and so cannot succeed our Savior. 2. They are not confirmed by an oath from God, and therefore not perpetual. 3. They are not (as he was) holy in themselves, but unholy; neither innocent, nor undefiled, but defiling others, and being defiled of them; and so not separated from sinners, but altogether sinful and set in sin. 4. They offer first for themselves, then for the people, likewise many times. 5. They offer sacrifices which are not themselves. 6. They bring a great disgrace to the Priesthood of Christ, by preferring themselves to him as the sacrificer to the sacrifice, whom they say they offer. 7. Christ hath a Priest hood that passeth not away.

What comfort have we by the Priesthood of Christ?

Hereby we are assured that he is our Mediator, and that we also are made Priests.

What need was there of such a Mediator?

Between parties so disagreeing, the one of finite nature offending, the other of infinite nature offended; the one utterly disabled to do any the least good, 2 Cor. 3. 5. or satisfy for the least sin, Job 9. 3. the other requiring perfect obedience, Deut. 27. 26. and satisfaction, Mat. 18. 34. what agreement could there be without a Mediator?

In this case what was this Mediator to do?

He was to work the means of our salvation and reconciliation to God. 1. By making satisfaction for the sin of man. 2. By making intercession, Mat. 20. 18. Joh. 17. 19, 20. Heb. 7. 24, 25, 26, 27. therefore Jesus Christ our high Priest became obedient even unto the death, offering up himself a sacrifice once for all, to make a full satisfaction for all our sins, and maketh continual intercession to the Father in our name, whereby the wrath of God is appeased, his Justice is satisfied, and we are reconciled.

Wherein then stands his satisfaction to God's Justice, which is the first part of his Priesthood?

In yielding that perfect obedience whereupon dependeth the whole merit of our salvation, Dan. 9. 24. Eph. 1. 2. 14, 15, 16.

What is the effect thereof towards us?

Redemption, Luc. 1. 69. Heb. 9. 24, 25. which is a deliverance of us from sin, and the punishment thereof, and a restoring of us to a better life then ever Adam had, Rom. 5. 15, 16, 17. 1 Cor. 15. 45. For our Savior Christ hath first redeemed us from the power of darkness, Col. 1. 13. namely, that woeful and cursed estate which we had justly brought upon ourselves by reason of our sins. Secondly, translated us into his own kingdom and glory, Col. 1. 12, 13. 1 Cor. 2. 9. a far more glorious and excellent estate then ever our first parents had in Paradise.

How hath Christ wrought this Redemption?

Having taken our nature upon him, he hath in the same as a surety in our stead made full satisfaction to God his Father, by paying all our debts, and so hath set us free, Heb. 7. 22.

What is this debt which we owe to God, that he hath paid for us?

This debt is twofold: one is that perfect obedience which we owe unto God in regard of that excellent estate in which we were created, Deut. 12. 32. The other is the punishment due unto us for our sins in transgressing and breaking God's Covenants, which is the curse of God and everlasting death. Deut. 27. 26. Rom. 6. 23. Mat. 5. 17. Gal. 3. 13. & 4. 4, 5. 2 Cor. 5. 21. All which is contained in the law of God, which is the hand-writing between God and us concerning the old Covenant, Col. 2. 15.

How was our Savior to make satisfaction for this our debt?

1. By performing that perfect obedience which we did owe. 2. By suffering that punishment due unto us for our sins, that so he might put out the hand-writing between God and us, and set us free.

What then be the parts of Christ's obedience and satisfaction?

His sufferings, and his righteousness, Phil. 2. 5, 6, 7, 8. 1 Pet. 2. 24. for it was requisite that he should first pay all our debt, and satisfy God's justice, Esa. 53. 5, 6. Job 33. 24. by a price of infinite value, 1 Tim. 2. 6. 2 ^lie . Purchase and merit for us God's favor, Eph 1. 6. and kingdom by a most absolute and perfect obedience, Rom. 5. 19. By his suffering he was to merit unto us the forgiveness of our sins, and by his fulfilling the law he was to merit unto us righteousness, both which are necessarily required for our Justification.

But how can one save so many?

Because the Manhood being joined to the Godhead, it maketh the passion and righteousness of Christ of infinite merit, and so we are justified by a Man that is God.

How hath Christ made satisfaction for our sins by his suffering?

He endured most grievous torments, both of body and soul, offering up himself unto God his Father as a Sacrifice propitiatory for all our sins, 2 Cor. 5. 21.

In this oblation who was the Priest or Sacrificer?

None but Christ, Heb. 5. 5, 6. and that as he was both God and man.

Who was the sacrifice?

Christ himself as he was man, consisting of body and soul.

What was the Altar upon which he was offered?

Christ as he was God, was the Altar on which he sacrificed himself, Heb. 9. 14. & 13. 10. Rev. 8. 3.

How often was he offered?

Never but once, Heb. 9. 28.

Whereunto was he offered?

Unto the shame, pain, torment, and all miseries which are due unto us for our sins; he suffering whatsoever we should have suffered, and by those grievous sufferings making payment for our sins, Esa. ch. 53. Mat. 26. 28.

What profit cometh by this sacrifice?

By his most painful sufferings he hath satisfied for the sins of the whole world of his elect, Esa. 53. 5. 1 Pet. 2. 24. 1 John 2. 2. and appeased the wrath of his Father: so that hereby we receive at onement and reconciliation with God, our sins are taken away, and we are freed from all those punishments of body and soul, which our sins have deserved, Heb. 9. 26.

How cometh it then that Christ having borne the punishment of our sins, the godly are yet in this world so often afflicted for them with grievous torments both of body and soul, and that for the most part more then the ungodly?

The sufferings of the godly are not by desert any satisfaction for their sins in any part, but being sanctified in the most holy sufferings of Christ they are medicines against sin; neither is their affliction properly a punishment, but a fatherly correction, and chastisement in the world that they should not perish with the world, whereas the wicked the longer they are spared and the less they are punished in this life, their danger is the greater, for God reserveth their punishment for the life to come.

What gather you of this?

That we should not grudge at the prosperity of the wicked, when we are in trouble: for as the sheep and kine are put in full pastures to be prepared to the Shambles; so they, the more they receive in this life, the nearer and the heavier is their destruction in the life which is to come, Jer. 12. 3.

What are the more general things which he suffered in this life?

Infirmities in his flesh, indignities from the world, and temptations from the Devil ( Mat. 4. 2. Joh. 4. 6, 7. & 8. 48. 52. Luc. 4. 2.) Hitherto belong those manifold calamities which he did undergo, poverty, hunger, thirst, weariness, reproach, &c.

What benefits do the godly reap hereby?

All the calamities and crosses that befall them in this life are sanctified and sweetened to them, so that now they are not punishments of sin, but chastisements of a merciful Father.

What are the more special things which he suffered at or upon his death?

The weight of God's wrath, the terrors of death, sorrows of his soul, and torments of his body, Esa. 53. 4. 10. Mat. 26. 37, 38. Luc. 22. 44. Mat. 26. 67.

What learn you hence?

To admire and imitate the love of Christ, who being the Son of God, became a man of sorrows even for the good of his utter enemies, Eph. 5. 2. 1 Joh. 3. 16. Rom. 5. 7, 8.

What did our Savior Christ suffer in soul?

He drank the full cup of God's wrath filled unto him for our sakes, the whole wrath of God due to the sin of man being poured forth upon him ( Mat. 26. 27, 28. Luc. 22. 44. Rev. 19. 15. Joh. 12. 2. Esa 53. 5.) and therefore in soul he did abide most unspeakable vexations, horrible griefs, painful troubles, fear of mind, feeling as it were the very pangs of hell; into which both before, and most of all when he hanged upon the Cross, he was cast; which caused him before his bodily passion so grievously to complain.

What benefit and comfort receive you by this?

Hereby we have our souls everlastingly freed from God's eternal wrath, and herein are comforted, because in all our grievous temptations and assaults we may stay and make sure ourselves by this, that Christ hath delivered us from the sorrowful griefs and pains of hell.

Now for our Savior's bodily sufferings, why is it said that he suffered under Pontius Pilate? 1 Tim. 6. 13.

For the truth of the story, and fulfilling of his own prophecy, foretelling his suffering under a foreign jurisdiction and authority, Mat. 20. 19. Joh. 18. 31, 32. as likewise to teach us that he appeared willingly and of his own accord before a mortal Judge, of whom he was pronounced innocent, and yet by the same he was condemned.

What comfort have you hereof?

That my Savior thus suffering, not any whit for his own sins, but wholly for mine and for other men's sins, before an earthly Judge, I shall be discharged before the heavenly Judgment seat.

What did he chiefly suffer under Pontius Pilate?

He was apprehended, accused, arraigned, mocked, scourged, condemned and crucified ( Mat. 26. 27. and 28. chapters.)

What learn you here?

That he that knew no sin was made sin for us, that we might be made the righteousness of God in him. 2 Cor. 5. 21. 1 Pet. 2. 24.

Did Christ suffer these things willingly, as he suffered them innocently?

Yes; he laid down his life meekly as the sheep doth his fleece before the shearer, being obedient even unto the death, Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8.

Unto what death was he so obedient?

Even unto the most reproachful, painful and dreadful death, the death of the Cross, Mat. 27. 30. 38. Phil. 2. 8.

Why was Christ put unto this death of the Cross?

Because it was not a common death, but such a death as was accursed both of God and man, that so he being made a curse for us, he might redeem us from a curse due unto us, Deut. 21. 23. Gal. 3. 13.

What comfort have you by this?

I am comforted in this, because I am delivered from the curse which I have deserved by the breach of the law, and shall obtain the blessing due unto him for keeping of the same.

Why was it requisite that our Savior's soul should be separated from his body?

Because we were all dead, that so he might be the death of death for us, 2 Cor. 5. 14, 15. Heb. 2. 14. 1 Cor. 15. 54, 55. for by sin death came into the world, and therefore the Justice of God could not have been satisfied for our sins, unless death had been joined with his sufferings.

How could the death and sufferings of Christ, which were but for a short time, be a full satisfaction for us, which have deserved eternal death?

Although they were not everlasting, yet in regard of the worthiness of the person who suffered them, they were equivalent to everlasting torments; forasmuch as not a bare man, nor an Angel did suffer them, but the eternal Son of God, (though not in his Godhead, but in our nature which he assumed) his person, Majesty, Deity, Goodness, Justice, Righteousness, being every way infinite and eternal, made that which he suffered of no less force and value then eternal torments upon others, yea even upon all the world besides. For even as the death of a Prince (being but a man? and a sinful man) is of more reckoning then the death of an Army of other men, because he is the Prince; much more shall the death and sufferings of the Son of God the Prince of all Princes, not finite, but every way infinite, and without sin; much more I say shall that be of more reckoning with his Father then the sufferings of all the world, and the time of his sufferings of more value (for the worthiness of his person) then if all the men in the world had suffered forever and ever.

What use are we to make of Christ's death and passion?

1. The consideration hereof may bring us to a sound persuasion and feeling of our sins, because they have deserved so grievous a punishment, as either the death of the Son of God, or hell fire.

2. Hereby we reap unspeakable comfort, forasmuch as by his stripes we are healed, by his blood washed, by his sacrifice God is satisfied, and by his death we are saved and redeemed, 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8, 9, 10.

3. We learn from hence to die to our sins, and to live henceforth unto him that hath died for us, Rom. 6. 2. 6. 2 Cor. 5. 15.

What befell our Savior after his soul was separated from his body?

He was buried, Act. 13. 29, 30. and went to Hades, or as we commonly speak, descended into hell, Act. 2. 31.

Why was it needful that Christ should be buried?

1. To assure us more fully that he was truly dead, Mat. 27. 59, 60. 94, 65, 66. Act. 2. 29.

2. That even in the grave, the very fortress of death, he might loose the sorrows and bands of death, Act. 2. 14. 1 Cor. 15. 55.

What is meant by his descending into Hell?

Not that he went to the place of the damned, but that he went absolutely unto the estate of the dead, Rom. 10. 7. Eph. 4. 9.

What do you call the estate of the dead?

That departing this life he went in his soul into heaven, Luc. 23. 43. and was in his body under the very power and dominion of death for a season, Acts 2. 24. Heb. 2. 14. Rom. 6. 9.

What comfort have you by Christ's death, burial, and lying under the power of death?

1. I am comforted, because my sins are fully discharged in his death, and so buried, that they shall never come into remembrance.

2. My comfort is the more, because by the virtue of his death and burial sin shall be killed in me and buried, so that henceforth it shall have no power to reign over me.

3. I need not to fear death, seeing that sin which is the sting of death is taken away by the death of Christ, and that now death is made unto me an entrance into his life.

Hitherto of his sufferings, what is the other part of his satisfaction?

His perfect righteousness, whereby he did that which we were not able to do, and absolutely fulfilled the whole law of God for us, Ps. 40. 7, 8. Rom. 3. 19. & 5. 19.

Why was it necessary that Christ should as well fulfill the Law, as suffer for us?

Because as by his sufferings he took away our unrighteousness, and freed us from the punishment due to us for our sins: so by performing for us absolute obedience to the whole law of God, he hath merited our righteousness (making us just and holy in the sight of God) and purchased eternal happiness for us in the life to come, 2 Cor. 5. 21. Gal. 4. 4, 5. 1 Cor. 1. 30. Rom. 8. 3, 4. For as we are made unrighteous by Adams sin, so are we made fully and wholly righteous, being justified by a man that is God.

How manifold is the righteousness of our Savior?

Two-fold: Original, & Actual.

What is his original righteousness?

The perfect integrity and pureness of his human nature, which in himself was without all guile, and the least stain of corruption. Heb. 7. 26.

Being very man, how could he be without sin?

The course of natural corruption was prevented, because he was not begotten after the ordinary course by man, but was conceived in the womb of a Virgin without the help of man, by the immediate power and operation of the holy Ghost; forming him of the only substance of the woman, and perfectly sanctifying that substance in the Conception. Luk. 1. 34, 35. 42. So was he borne holy, and without sin; whereunto all other men by nature are subject.

Why was it necessary that Christ should be conceived without sin?

First, because otherwise the God-head and Man-hood could not be joined together, for God can have no communion with sin, much less be united unto it, which is sinful, in a personal union.

Secondly, being our Priest he must be holy, harmless, undefiled, and perfectly just; without exception. Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himself, he could not have satisfied for the sins of other men, neither could it be, that an unholy thing could make us holy.

What fruit then and benefit have we by his original righteousness?

First, his pure Conception is imputed unto us, and the corrupruption of our nature covered from God's eyes, whiles his righteousness as a garment is put upon us.

Secondly, our original sin is hereby daily diminished, and fretted away; and the contrary holiness increased in us.

What is his actual holiness?

That absolute obedience whereby he fulfilled in act every branch of the Law of God, walking in all the Commandments, and perfectly performing both in thought, word, and deed, whatsoever the Law of God did command: and failing in no duties, either in the worship and service of God, or duty towards men. Matth. 3. 15. Rom. 5. 18. & 4. 8.

What benefit have we hereby?

1. All our actual sins are covered while we are clothed by faith with his actual holiness.

2. We are enabled by him daily to die unto sin, and more and more to live unto righteousness of life.

But receive we no more by Christ, then those blessings which we lost in Adam?

Yes, we receive an high degree of felicity by the second Adam, more then we lost by the first, Rom. 5. 1. for being by faith incorporated into him, and by communication of his Spirit inseparably knit unto him, we become the children and heirs of God, and fellowheires with Christ Jesus, Gal. 4. 6, 7. 1 Cor. 12. 12, 13. Rom. 8. 9, 10. who carrieth us as our head unto the highest degree of happiness in the Kingdom of heaven, where we shall lead, not a natural life, as Adam did in Paradise, with meat, drink, and sleep; but a spiritual life in all unspeakable manner and glory.

There remaineth yet the second part of Christ's Priesthood, namely, his Intercession, what is that?

It is that work whereby he alone doth continually appear before his Father in heaven, to make request for his elect in his own worthiness, making the faithful and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them, and taking away all the pollution that cleaveth to their good works, by the merits of his passion; Rom. 8. 34. Heb. 9. 24. & 12. 24. 1 Joh. 2. 1, 2. 1 Pet. 2. 5. Exod. 28. 36, 37, 38.

In how many things doth his intercession consist?

In five. 1. In making continual request in our name unto God the Father, by the virtue of his own merits.

Secondly, in freeing us from the accusations of our adversaries.

Thirdly, in teaching us by his Spirit, to pray, and send up supplications for ourselves and others.

Fourthly, in presenting our prayers unto God, and making them acceptable in his sight.

Fifthly, in covering our sins from the sight of God by applying unto us the virtue of his mediation.

What fruit then have we by his intercession?

1. It doth reconcile us to the Father, for those sins which we do daily commit.

2. Being reconciled in him, we may pray to God with boldness, and call him Father.

3. Through the intercession of our Savior Christ, our good works are of accompt before God.

How are we made Priests unto God by our communion with Christ?

Being sanctified by him, and our persons received into favor, Ephes. 1. 6. we have freedom and boldness to draw near and offer ourselves, souls, and bodies, and all that we have, as a reasonable sacrifice to God the Father; and so we are admitted as a spiritual Priesthood (1 Pet. 2. 5.) to offer up the sacrifices of our obedience, prayers, and thanksgiving; which howsoever imperfect in themselves, ( Esa. 64. 6.) and deserving rather punishment then reward; ( Psalm. 143. 2. Tit. 3. 5.) are yet, as our persons, made acceptable unto God, and have promise of reward, ( Matth. 10. 41, 42.) by the only merit and intercession of the same our high Priest.

So much of our Savior's Priestly-office which is exercised in things concerning God: how doth he exercise his office in things concerning man?

By communicating unto man that grace and redemption which he hath purchased from his Father. Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18, 19.

What parts of his office doth he exercise therein?

His Prophetical and Kingly office. Acts 3. 22, 23. Psal. 2. 6, 7, 8.

What is this Prophetical office?

The office of instructing his Church, by revealing unto it the way and means of salvation, and declaring the whole will of his Father unto us, in which respect he was, he is, and ever shall be our Prophet, Doctor, or Apostle; Esa. 61. 3, 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8, 9, 10. Heb. 3. 1, 2.

For what reasons must Christ be a Prophet?

First, to reveal and deliver unto his people so much of the will of God as is needful for their salvation.

Secondly, to open and expound the same being delivered.

Thirdly, to make them understand and believe the same.

Fourthly, to purge his Church from errors.

Fifthly, to place Ministers in his Church to teach his people.

In what respect do you say that he is the only teacher of his Church?

1. In that he only knowing the Fathers as his Son, hath the prerogative to reveal him of himself, and others by him to us: for no man knoweth the Father but the Son, and he to whom the Son will reveal him, Mat. 11. 27.

2. In that he is only able to cause our hearts to believe and understand the matter he doth teach and reveal.

What were then the Prophets and Apostles?

They were his Disciples and servants, and spake by his Spirit. 1 Pet. 1. 10, 11. & 3. 19. Nehemiah 9. 30. Eph. 2. 17.

What difference is there between the teaching of Christ, and of the Prophets and Ministers sent from him?

1. Christ taught with another authority then did ever any other Minister before, or after him. Mat. 5. 22. 28. 32. 34. 44. & 7. 28, 29. Mark. 1. 22.

2. By virtue of his Prophetical office, he did not only bring an outward sound unto the ear, but wrought (as he did before his coming, and as he doth now by the ministry of his word) an alteration of the mind so far as to the clearing of the understanding.

How then doth our Savior perform his Prophetical office?

Two ways, outwardly, and inwardly.

How inwardly?

By the teaching and operation of his holy Spirit, John. 6. 45. Act. 16. 14.

How outwardly?

By opening the whole will of his Father, and confirming the same with so many signs and wonders.

How did he this?

Both in his own person when he was upon the earth, Heb. 2. 2, 3. as a Minister of the circumcision, Rom. 15. 18. but with the authority of the Law-giver, Mat. 7. 29. and by his servants the Ministers, Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof; before his incarnation by the Prophets, Priests, and Scribes of the Old Testament; Heb. 1. 1. 1 Pet. 1. 11, 12. & 3. 18, 19. 2 Pet. 1. 19. 20, 21. Hos. 4. 6. Mat. 2. 5. & 6. 17. & 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose; 2 Cor. 4. 6. & 5. 19, 20. Eph. 4. 8. 11, 12, 13.

How doth it appear that he hath opened the whole will of his Father unto us?

Both by his own testimony, Joh. 15. 15. I call you no more servants, because the servant knoweth not what his Master doth, but I call you friends, because all which I have heard of my Father, I have made known unto you; and by the Apostles comparison, Heb. 3. preferring him before Moses, though faithful in God's house.

In what respect is our Savior preferred before Moses?

1. As the builder to the house, or one stone of the house.

2. Moses was only a servant in the house, our Savior Master over the house.

3. Moses was a witness only, and writer of things to be revealed, but our Savior was the end and finisher of those things.

What learn you from hence?

1. That it is a foul error in them that think of our Savior Christ (so faithful) hath not delivered all things pertaining to the necessary instruction and government of the Church, but left them to the traditions and inventions of men.

2. That since our Savior was so faithful in his office, that he hath concealed nothing that was committed to him to be declared; the Ministers of the word should not suppress in silence for fear or flattery the things that are necessarily to be delivered, and that are in their times to be revealed.

3. That we should rest abundantly contented with that Christ hath taught, rejecting whatsoever else the boldness of men would put upon on us.

Did he first begin to be the Prophet, Doctor, or Apostle of his Church, when he came into the world?

No, but when he opened first his Fathers will unto us by the ministry of his servants the Prophets, 1 Pet. 1. 10, 11. & 3. 19. Heb. 3. 7.

Is his Prophetical office the same now in the time of the Gospel, that it was before and under the Law?

It is in substance one and the same, but it differeth in the manner and measure of revelation: for the same doctrine was revealed by the ministry of the Prophets before the Law, by word alone, after by word written, and in the time of the Gospel more plainly and fully by the Apostles and Evangelists.

What have we to gather hence, that Christ taught and teacheth by the Prophets, Evangelists, and Apostles?

1. In what estimation we ought to have the books of the Old Testament, since the same Spirit spake then that speaketh now, and the same Christ.

2. We must carry ourselves in the hearing of the word of God not to harden our hearts, Heb. 3. 8. 15. For as much as the careless and fruitless hearing thereof, hardeneth men to further Judgment: for it is a two-edged sword to strike to life, or to strike to death; it is either the favor of life to life, or the savor of death to death; 2 Cor. 2. 16.

How doth the Apostle press this? Heb. 3. verse 8, 9, 10. &c.

First, he aggravateth the refusal of this office of our Savior against the Israelites by the time, forty years; by the place, the wilderness, and by the multitude of his benefits; then he maketh an application thereof, verse 12, 13. consisting of two parts.

1. A removing from evil.

2. A moving to good.

What comfort have we by the Prophetical office of our Savior?

1. Hereby we are sure that he will lead us into all truth revealed in his word, needful for God's glory, and our salvation.

2. We are in some sort partakers of the office of his prophecy by the knowledge of his will: for he maketh all his to prophecy in their measure, enabling them to teach themselves and their brethren, by comforting, counseling, and exhorting one another privately to good things, and withdrawing one another from evil as occasion serveth. Acts 2. 17, 18.

So much of the Prophetical office of our Savior Christ, what is his Kingly office?

It is the exercise of that power given him by God over all, ( Ps. 110. 1. Ezek. 34. 24.) and the possession of all ( Mat. 28. 18. Psalm. 2. 8, &c. ) for the spiritual government and salvation of his elect, ( Esa. 9. 7. Luk. 1. 32, 33.) and for the destruction of his and their enemies; Psalm. 45. 5.

For what reasons must Christ be a King?

1. That he might gather together all his Subjects into one body of the Church out of the world.

2. That he might bountifully bestow upon them, and convey unto them all the aforesaid means of salvation, guiding them unto everlasting life by his Word and Spirit.

3. That he might appoint Laws, and Statutes, which should direct his people, and bind their consciences to the obedience of the same.

4. That he might rule and govern them, and keep them in obedience to his Laws.

5. That he might appoint officers, and a settled government in his Church, whereby it might be ordered.

6. That he might defend them from the violence and outrage of all their enemies, both corporal and spiritual.

7. That he might bestow many notable privileges, and rewards upon them.

8. That he might execute his judgments upon the enemies of his subjects.

How doth he show himself to be a King?

By all that power which he did manifest as well in vanquishing death and hell, as in gathering the people unto himself which he had formerly ransomed, and in ruling them being gathered, as also in defending of them, and applying of those blessings unto them, which he hath purchased for them.

How did he manifest that power?

First, in that being dead and buried he rose from the grave, quickened his dead body, ascended into heaven, and now sitteth at the right hand of his Father with full power and glory in heaven, Act. 10. 30. Eph. 4. 8.

Secondly, in governing of his Church in this world, (1 Cor. 15. 25, 26, 27, 28.) continually inspiring and directing his servants by the divine power of his holy Spirit, according to his holy word, Esa. 9. 7. 30. 21.

Thirdly, by his last judgment in the world to come.

Why is Christ Jesus also called our Lord?

Because he is the Lord of glory and life that hath bought us, (1 Cor. 1. 2.) our head that must govern us; and our Sovereign that subdues all our enemies unto us, Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1, 19. Eph. 1. 22. Joshua 5. 14, 15. Dan. 12. 1. Heb. 1. 10. 14, 15.

How hath he bought us?

Not with gold or silver, but with his precious blood he hath purchased us to be a peculiar people to himself, 1 Pet. 1. 18.

What comfort have you by this?

Seeing he hath paid such a price for us, he will not suffer us to perish.

What learn you from hence, that Christ is our head to govern us?

To obey his Commandments, and bear his rebukes and chastisements, Luk. 6. 46. John 14. 15. Col. 3. 23, 24.

In what place of Scripture is the doctrine of Christ's Kingdom specially laid down?

In Esa. 9. verse. 6, 7. For unto us a child is born, and unto us a son is given, and the government is upon his shoulder, and he shall call his name Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. The increase of his government and peace shall have none end, and he shall sit upon the throne of David, and upon his Kingdom to order it and to establish it with Judgment, and with Justice, from henceforth even forever; the zeal of the Lord of hosts will perform this, Psal. 110. 1, 2. &c.

What are we here taught concerning Christ's Kingdom?

The benefit that we receive by it, and the cause of it.

How is the former set forth?

By declaration, First, of his person, that he is a child born, namely God made man, whereof hath been spoken.

Secondly, of his properties, with the effects of the same.

How are his properties here expressed?

They are first generally set forth by comparison of the unlikelihood of his Kingdom, with the Regiments of worldly Potentates.

What difference or inequality is there?

That whereas other Kings execute matters by their Lievtenants and Deputies armed with their authority; In our Savior's Kingdom although there be used instruments, yet do they accomplish his will and purpose, not only by his authority, but also by his strength and virtue.

What further doctrine do you note hence?

That the man of sin (or Pope of Rome) is not the ministerial head of the Church, which is Christ's Kingdom, since he is himself present, yea, and that most notably by his Spirit, and more to the advantage of his Church, then when he was bodily present, John. 16. 7.

How are his properties set forth more particularly?

First, that he should be called Wonderful, not that it should be his proper name, which was only Jesus: But that he should be as renownedly known to be Wonderful, as men are known by their names.

How is he Wonderful?

Partly in his person, as is before said, and partly in his works; namely, First, in the creation of the world; Secondly, in the preservation, and especially in the redemption of it.

What is the next that followeth?

It is shown more particularly wherein he is Wonderful, and first, that he is Wonderful in counsel, and The Counselor.

What is here to be observed?

First, in the government of a Kingdom, counsel and wisdom are the chief; as that which is preferred to strength, Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure ourselves, that in the Kingdom of Christ all things are done wisely, nothing rashly, in which respect he is said to have a long stoal and a white head, Rev. 1. 13, 14.

Secondly, a great comfort for the children of God, that our Savior Christ is our Counselor who giveth all sound advice.

Thirdly, that when we are in any perplexity and know not which way to turn, yet we may come to our Savior Christ who is given unto us for a Counselor.

By what means may we come to him for advice?

By our humble supplications and prayers to him.

How may we receive advice from him?

By the doctrine of God drawn out of his holy word, which is therefore termed the man of our counsel, Psal. 119. 24.

What is the next property?

That he is wonderful in might, and the strong God, having all sound strength.

What have we here to learn?

1. That as he is wise and doth all things pertaining to the good of his Church, so he is of power to execute all that he adviseth wisely.

2. That as there is in us no advice of ourselves, so there is in us no sound strength to keep us from any evil, but that as he giveth good advice to his, so doth he with his own power perform and effect it. Phil. 2 13. And therefore although we be as the vine, of all other trees the weakest, or as the sheep, of all other beasts the simplest, yet we have for our vine a gardner, and for our shepherd Christ Jesus the mighty strong God.

3. That we should take heed how we depart from his obedience, for he will do what he listeth; for if to obey be a good means to help us into the favor of our earthly Princes, it will much more help us in the favor of the King of Kings.

What other properties follow?

Two other, which are, as it were, the branches and effects of the former. 1. That he is the Father of eternities. 2. The Prince of Peace.

Since he is called the Father of eternities, is there not a confusion of persons?

In no wise, for it is a borrowed speech, signifying that he is the author of eternity.

What do you here gather?

That where other Kingdoms alter, his is everlasting, Dan. 2. 44.

What doctrine is thereof to be gathered?

First, that the Kingdom of our Savior Christ being perpetual, he dasheth & crushes in pieces all other mighty Monarchies & Regiments that shall rise up against him; and therefore, that his Church & subjects generally, and every particular member need not to fear any power whatsoever.

Secondly, that whatsoever we have by nature or industry, is momentary, like unto the grass that fadeth away; and whatsoever durable thing we have, we have it from Christ.

What is the second property arising out of the former?

That he is the Prince of peace; that is, the procurer, cause and ground of peace, that causeth his subjects to continue in peace and quietness.

Of what nature is this peace?

It is spiritual, Rom. 5. 1. Eph. 2. 14, 15, 16, 17,

1. When we have peace with God.

2. When we have peace in our Consciences.

3. When there is peace between men and men, which ariseth out of both the former.

Where should this peace be established?

Upon the throne of David: that is, in the Church of God.

What is the cause of all this?

The love and zeal of God, breaking thorough all lets, either inward, from ourselves and our own sins; or outward, from the enmity of the Devil and the world, Esa. 9. 7.

What fruit receive we by the Kingly office of our Savior Christ?

By it all the treasures brought in by his Priestly and Prophetical office, are dealt to us continually. For, from it all the means of applying and making effectual unto us Christ and all his benefits do come; yea, without it all the actions of his other offices are to us void, fruitless, and of none effect.

What comfort have we by this?

Hereby we are assured, that by his Kingly power we shall finally overcome the flesh, the world, the devil, death and hell.

To whom will this blessed King communicate the means of salvation?

He offereth them to many, and they are sufficient to save all mankind; but all shall not be saved thereby, because by faith they will not receive them, Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2.

Are not the Faithful in some sort also made partakers of this honor of his Kingdom?

Yes verily: For they are made Kings to rule and subdue their stirring and rebellious affections, and to tread Satan under their feet, Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10.

You have spoken of the two natures, and three offices of our Savior: Shew now in what state did Christ God and man perform this three-fold office.

In a twofold estate: 1. Of abasement and humiliation, Phi. 2. 7, 8.

2. Of advancement and exaltation, Ph. 2. 9. Col. 2. 15. Eph. 1. 20, 21.

In the former he abased himself by his sufferings for sin; whereof we have heard largely in the declaration of his Priesthood:

In the latter he obtained a most glorious victory, and triumphed over sin, thereby fulfilling his Priesthood, and making way to his Kingdom.

What was his estate of Humiliation?

It was the base condition of a servant, whereto he humbled himself from his Conception to his Cross, and so until the time of his resurrection, Phil. 2. 7, 8.

Wherein did this base estate of the Son of God consist?

In his Conception, Gestation, and Birth, and in his Life diversely; as in his Poverty, Hunger, Thirst, Wearinesse and other Humiliations even unto death, of which heretofore hath been spoken.

What learn you from this, that Christ first suffered many things before he could enter into his Glory? Luk. 24. 26. 46.

That the way to reign with Christ, is first to suffer with him, and such as bear the Cross constantly, shall wear the Crown eternally, Rom. 8. 17, 18. 2 Tim. 2. 12. 4. 8. James 1. 12.

What is his estate of Exaltation?

His glorious condition, Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection, Acts 2. 24, 31, 36. and comprehending his Ascension, Eph. 4. 8. Acts 2. 34. Heb. 9. 24, 25. Sitting at the right hand of God his Father, Psal. 110. 1, 2, 5, 6. Mark 16. 9. 1 Pet. 3. 22. and the second coming in glory to judge the world, Mat. 25. 31.

What is the first degree of this estate?

His glorious Resurrection; for after he had in his manhood suffered for us, he did in the third day rise again by his own power from the dead, Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4.

What it needful that Christ being dead should rise again?

Yes; it was for his own glory and our good, Acts 2. 24. 1 Cor. 15. 21, 22.

How for his glory?

That being formerly abased as a servant, and crucified as a sinner, he might thus be declared to be the Son of God, and exalted to be a Prince and a Savior, Phil. 2. 7. Luc. 23. 33. Isaiah 53. 12. Rom. 1. 4. Act. 5. 30, 31.

How for our good?

That having paid the price of our redemption by his death, we might have good assurance of our full Justification by his life, 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17.

What special comfort ariseth from this, that the Lord of life is risen from death?

1. It assureth me that his righteousness shall be imputed unto me for my perfect Justification, that he that had the power of death is destroyed, Heb. 2. 14. his works dissolved, 1 Joh. 3. 8. and that all our misery is swallowed up in Christ's victory, 1 Cor. 15. 54.

2. It comforteth me, because it doth from day today raise me up to righteousness and newness of life in this present world.

3. It ministereth unto me a comfortable hope, that I shall rise again in the last day from bodily death.

What fruits then are we to show from the virtue of his resurrection?

We are to stand up from the dead, to awake to righteousness, to live unto God, and dying in him or for him, to look for life again from him, Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4.

Why is Christ said to raise himself?

To let us know that as he had power to lay down his life, so he had also to take it up again, Joh. 10. 18.

What gather you hence?

That being Lord both of quick and dead, he can and will both quicken our souls here to the life of grace, and raise our bodies hereafter to the life of glory, Rom. 14. 9. John 5. 21. Phil. 3. 21.

Why did he rise the third day?

Because the bands of death could no longer hold him, this being the time that he had appointed, and the day that best served for his glorious resurrection, Act. 2. 24. Mat. 20. 17. & 12. 40.

Why did he not rise before the third day?

Lest rising so presently upon his death, his enemies might take occasion of cavil, that he was not dead, Mat. 27. 63, 64. & 28. 13, 14.

And why would he not put it off until the fourth day?

Lest the faith of his Disciples should have been weakened, and their hearts too much cast down and discouraged, Mat. 28. 1. Luc. 24. 21.

What gather you hence?

That as the Lord setteth down the term of our durance, so doth he choose the fittest time of our deliverance, Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2.

What is the second degree of his Exaltation?

His Ascension, Mark 16. 19. Ephes. 4. 8, 9. For we believe that Christ in his human nature (the Apostles looking on) ascended into heaven.

What assurance have you of Christ's Ascension?

The evidence of the Word, the testimony of heavenly Angels and holy men, Luc. 24. 51. Acts 1. 9.

Wherefore did Christ ascend into heaven?

Because he had finished his Fathers work on earth, Joh. 17. 3, 4, 5. and that being exalted in our nature, he might consecrate a way, prepare a place, Joh. 14. 2, 3. and appear in the presence of God to make intercession for us, Heb. 4. 29. & 9. 24.

What benefits did he bestow upon his Church at his Ascension?

He triumphed over his enemies, gave gifts to his friends, and taking with him a pledge of our flesh, he sent and left with us the earnest of his Spirit, Eph. 4. 8. Heb. 10. 12. 20. 2 Cor. 5. 5. Acts 2. 33.

What comfort doth hence arise to God's children?

1. That our head being gone before, we his members shall follow after; Christ having prepared a place for us in heaven, which now we feel by faith, and hereafter shall fully enjoy, Eph. 1. 22, 23. 1 Cor. 15. 49. Joh. 14. 3. & 13. 23, 24.

2. That having such a friend in heaven we need not fear any foes on earth, nor fiends in hell, Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10.

What fruits are we to show in our lives from the virtue of his Ascension, in our hearts?

1. To have our conversation in heaven whilst we be on earth, placing our hearts where our head is, Col. 3. 1, 2. Phil. 1. 23 & 3. 20.

2. To look for the presence of Christ by faith, not by sight, in spiritual, not in carnal things, Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63.

What is the third degree of his Exaltation?

That he sitteth at the right hand of God, the Father Almighty, Mar. 11. 19. Eph. 1 20, 21, 22.

What is meant by this?

That Christ in our nature is worthily advanced by the Father to the height of all Majesty, Dominion, and Glory, having authority to rule all things in heaven and in earth, Eph. 4. 10. Heb. 1. 3, 4, 5. & 8. 13. Mat. 28. 18.

How may this appear?

Because he is hereby exalted to be the Kings of Saints, Rev. 15. 3. the Judge of sinners, Act. 17. 31. the Prince of our salvation, Act. 5. 31. and the high Priest of our profession, Heb. 8. 1.

What comfort ariseth hence to all true Believers?

That 1. as our King he will govern us, Heb. 1. 8, 9. Luc. 1. 33. and that from him we shall receive all things needful for us under his gracious government.

2. As our Judge he will avenge us, Rev. 6. 10. & 16. 5, 6. and as our Prince defend us, Dan. 12. 1. subduing all our enemies by his power, treading them under our feet.

3. As our Priest he will plead our cause and pray for us, Heb. 7. 25. Rom. 8. 34.

Why is he said in the Creed to sit at the right hand of God, the Father Almighty?

That we may know he enjoyeth both the favor and power of God in full measure; the Father having committed all Judgment to the Son, Heb 1. 13. Mat. 28. 18. Joh. 5. 22.

What duties are here required?

To honor the Son as we do the Father, to cast our Crowns at his feet, stoop to his Scepter, live by his Laws; so to follow him here, that we may sit with him in his throne hereafter, Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21.

Doth he not now thus reign for the raising of his friends, and the ruin of his enemies?

Yes; he doth graciously by his Word and Works, Heb. 1. 8. Rom. 10. 15, 16. But he shall more gloriously when he cometh again to judge the quick and the dead, 2 Thess. 1. 10. Rom. 14. 9.

Having thus declared that which concerneth the Mediator of the New Testament; what are you now to consider in the condition of the rest of mankind which hold by him?

Two things: 1. The participation of the grace of Christ, and the benefits of the Gospel. 2. The means which God hath ordained for the offering and effecting of the same.

To whom doth God reveal and apply the Covenant of Grace?

Not to the world, but to his Church called out of the world, John 14. 22. & 17. 9. Mat. 11. 25. 1 Cor. 2. 8. &c. that is, not to the reprobate, appointed from everlasting to be vessels of wrath, but to the Elect and chosen; For howsoever the light is come into the world, yet most men rather love darkness then light, Joh. 1. 5. And though the proclamation of Grace be general, 1 Tim. 2. 4. yet most men refuse or neglect God's goodness by reason of the naughtiness of their hearts; neither are any saved but such as God draweth to embrace his mercy, and casteth as it were into a new mould, Joh. 6. 44.

It would seem by this, that the most part of the world be in no better estate then the Devil himself.

Most men questionless abide without recovery in the state of sin and death, 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption, and grace of Faith and Repentance unto life, but suffers them to run on in sin deservedly unto condemnation.

How doth God suffer them to run into Condemnation?

In a divers manner; some Reprobates dying infants, other of riper years, of which last sort some are not called, others called.

How doth God deal with Reprobates dying infants?

Being once conceived, they are in the state of death, Rom. 5. 14. by reason of the sin of Adam imputed, and of original corruption cleaving to their nature, wherein also dying they perish; as for instance, the children of Heathen Parents; for touching the children of Christians we are taught to accompt them holy, 2 Cor. 7. 14.

How doth God deal with those of riper years uncalled?

Being naturally possessed with ignorance and vanity, Eph. 4. 18, 19. he giveth them up to their own lusts to commit sin without remorse, with greediness in a reprobate mind, Rom. 1. 26. 28. until the measure of sin being fulfilled, they are cut off, Gen. 15. 16. Ps. 69. 27.

How doth God deal with such Reprobates as are called?

He vouchsafeth them outward means of salvation, Heb. 4. 1, 2. 1 Cor. 10. 1, 2. &c. giving farther to some of them some illumination, Heb. 6. 4, 5. A temporary faith, Acts 8. 13. some outward holiness and taste of heaven, whom he yet suffereth to fall away, and the means of grace to become a favor of death unto them, 2 Cor. 2. 16. yea some of these do fall even to the sin unpardonable, Heb. 6. 6.

So much of the company of the Reprobates, which are not made partakers of the benefit of Redemption; what is the Church of Christ, which enjoyeth this great benefit?

A company of men and women called out of the world to believe and live in Christ, and endued accordingly with spiritual graces for the service of God, Gal. 3. 26, 27, 28. John 1. 12. 17. 14, 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of God's elect, which are admitted into fellowship with Christ Jesus: for all these being taken together, are called the Church; that is, God's assembly, or congregation, which in the Scripture is likened to the Spouse of Christ, Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we profess to believe under the title of The holy catholic Church, Heb. 12. 22, 23. Eph. 5. 27.

Do you believe in the Catholic Church?

No, I believe that God hath a certain number of his chosen children which he doth call and gather to himself, that Christ hath such a flock selected out of all nations ages, and conditions of men, Eph. 5. 23. John. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my selfam one of that company, and a sheep of that fold.

Why say you that you believe that there is a Catholic Church?

Because that the Church of God cannot be always seen with the eyes of man.

Why is this Church called holy?

Because she hath washed her robes in the blood of the Lamb, and being sanctified and cleansed with the washing of water by the word, is presented and accepted as holy before God, Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21, 22. for though the Church on earth be in it self sinful, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holiness.

What learn you hence?

That if ever we will have the Church for our Mother, or God for our Father; we must labor to be holy, as he is holy.

What is meant here by catholic Church?

The whole universal company of the elect that ever were, are, or ever shall be gathered together in one body; knit together in one Faith, under one Head Christ Jesus; Eph. 4. 4, 5, 6. 12. 13. Col. 2. 19. Eph. 1. 22, 23. For God in all places, and of all sorts of men had from the beginning, hath now, and ever will have an holy Church; that is, God's whole or universal Assembly, because it comprehendeth the whole multitude of all those that have, do, or ever shall believe unto the worlds end.

Do all those make one body?

The whole number of believers and Saints by calling make one body, the Head whereof is Christ Jesus, Eph. 1. 10. 22, 23. Col. 1. 18. 24. Having under him no other Vicar; and so the Pope is not the Head of the Church, for neither property nor office of the head can agree unto him.

What is the property of the Head?

To be highest, and therefore there can be but one, even Christ.

What is the office of the Head?

First, to prescribe laws to his Church, which should bind men's consciences to the obedience of the same, and of such law-givers there is but one, James 4. 12.

Secondly, to convey the powers of life and motion into all the members, by bestowing spiritual life and grace upon them. For the natural members take spirit and sense from the head, so the Church hath all her spiritual life and feeling from Christ, who is only able (and no creature beside) to quicken and give life.

Thirdly, to be the Savior of the body. Eph. 5. 23. But Christ Jesus only is the Savior of the Church, whom by this title of the head of the Church, Paul lifteth up above all Angels, Archangels, Principalities, and Powers. And therefore if the Pope were the successor of Peter and Paul, yet should he not therefore be the head of the Church, which agreeth to no simple creature, in heaven or under heaven.

So much of the Head; where be the members of this holy Catholic Church?

Part are already in heaven triumphant, part as yet militant here upon earth.

What call you the Church triumphant?

The blessed company of those that have entered into their Masters joy, Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members, and their own consummation in perfect bliss, Rev. 6. 7.

Why is it called Triumphant?

Because the Saints deceased have made an end of their pilgrimage, and labors here on earth, and triumph over their enemies, the world, death and damnation.

Are the Angels of the Church triumphant?

No; First, because they were never of the Church militant. Secondly, because they were not redeemed, nor received benefit by the death of Christ; and therefore it is said, that He took not on him the nature of Angels, but the seed of Abraham, Heb. 2. 16.

What is the special duty which the Church triumphant in heaven doth perform?

Praise and thanksgiving to God.

What is the Church militant?

It is the society of those that being scattered through all the corners of the world, are by one faith in Christ conjoined to him, and fight under his banner against their Enemies, the World, the Flesh, and the devil; continuing in the service and warfare of their Lord, and expecting in due time also to be crowned with victory and triumph in glory with him, Rev. 1. 9. 12. 11. 2 Tim. 4. 7, 8.

Who are the true members of the Church militant on earth?

Those alone who as living members of the mystical body, Eph. 1. 22, 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoined unto Christ their head. Col. 3. 3. Psalm. 83. 3. In which respect the true militant Church is both visible, Mat. 16. 18. and invisible, Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day.

But are none to be accounted members of this Church, but such as are so inseparably united unto Christ? doubtless many live in the Church who are not thus united unto him, and shall never come to salvation by him?

Truly and properly none are of the Church, saving only they which truly believe and yield obedience, 1 John 2. 19. all which are also saved; howbeit God useth outward means with the inward for the gathering of his Saints, and calleth them as well to outward profession among themselves, as to inward fellowship with his Son, Act. 2. 42. Cant. 1. 7. whereby the Church becometh visible. Hence it cometh, that so many as partaking the outward means, do join with these in league of visible profession, Act. 8. 13. are therefore in human judgment accounted members of the true Church, and Saints by calling; 1 Cor. 1. 2. until the Lord, who only knoweth who are his, do make known the contrary, as we are taught in the Parable of the tares, the draw-net, &c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward, which are partakers only outwardly of grace; and such are not fully of the Church that have entered in but one step, Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church, it is not sufficient, that he profess Christ with his mouth; but it is further required, that he believe in him in heart; These do the one, but not the other; or if they believe in heart, they believe not fully: For they may generally believe indeed that Christ is the Savior of mankind, but they know not whether themselves have part in him; yea, by their works they disclaim any interest in him.

What say you then of such?

They are partakers of all good of the outward or imperfect Church, and therefore their children also are baptized and admitted as members of Christ's Church. These are like evil citizens (as indeed the Church is God's city) who are in truth but citizens in profession and name only; For they as yet want the chiefest point, which only maketh a man to deserve the true name of a citizen; which is to use the place aright. And therefore have no part in those rewards that are proposed for good, and perfect citizens; though they enjoy what outwardly belongeth to the city.

Are we then to acknowledge one Church, or many?

One alone, as there is but one Lord, one Spirit, one Baptism, one Faith; Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever (as hath been said) there is a begun, and a perfect Church; For the Church of God is one in respect of that inward nature of it, having one Head, one Spirit, and one final state: But outwardly there be as many Churches, as there be congregations of Believers knit together by special bond of order, for the religious expressing of that inward nature. Rom. 1. 11. Yet, though there be many visible Churches, there is but one Catholic and Universal Church, of which not one shall be lost, and out of which not one shall be saved. Acts 2. 47. Ephes. 5. 23. John 17. 12. 20.

What gather you hence?

That the Church of Rome is not the Catholic Church, because it is particular, not universal; and because out of it many have been saved, and in it some shall be damned, Rev. 18. 4. 19. 20. 2 Th. 2. 11, 12.

What are the special prerogatives whereof all God's children, the true members of the Catholic Church, are made partakers? Joh. 1. 12.

In the Creed there are some principal notes rehearsed.

1. The Communion of Saints, Heb. 12. 22, 23. Eph. 2. 19.

2. The forgiveness of sins, Rom. 8. 33.

3. The Resurrection of the body, 1 Cor. 15. 52. Act. 24. 15.

4. Life everlasting, Rom 6. 23.

There are four also recorded by the Apostle Paul in that golden sentence, 1 Cor. 1. 30. Ye are of him in Christ Jesus, who of God is made unto us, Wisdom and Righteousness, Sanctification, and Redemption.

Why is Wisdom here set down by the Apostle as necessary to our salvation?

Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created, that it should be again repaired ere we could be partakers of life eternal.

Why? have we no true wisdom naturally able to bring us unto it?

No verily: for although we have wisdom naturally engraffed in us to provide for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of saving wisdom able to save us, or to make us step one foot forward unto eternal life.

Where is this wisdom to be found?

In the word of God.

How come we to it?

By Christ; for God dwelleth in light which no man hath approached unto, 1 Tim 6. 16. only the Son which was in the bosom of his Father he hath revealed him, Joh. 1. 18.

What doth the Apostle mean by Righteousness?

As by the chief part thereof, our whole justification, which consisteth of the remission of our sins, and the imputation of Christ's righteousness.

How do you prove this righteousness here, to be meant of the righteousness that is in Christ?

Because he speaketh afterward of sanctification, which is the righteousness within us.

What is Sanctification?

It is freedom from the tyranny of sin into the liberty of righteousness, begun here, and increased daily, until it be fully perfected in the life to come, Rom. 6. 14. Psal. 19. 14.

What is Redemption?

It is the happy estate that the childrē of God shall have in the last day.

What is the ground of all these spiritual blessings?

The whole work of our salvation must be ascribed to the grace of God alone.

What is meant by the grace of God?

First and principally, that free favor with God doth bear towards us:

2. Those gifts and helps that are in us, arising from that fountain.

Is man idle in this work of grace?

Man also worketh with God's grace, but first he receiveth from God not only the power to work, but also the will and the deed it self, Phil. 2. 13.

Is this work of God only an offering of good things unto us?

God doth not only offer grace unto us, but causeth us effectually to receive it, and therefore is said not only to draw us, Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us, whereby we follow him, Ps. 51. 10.

What profit hath everyone of God's elect in Christ the Mediator, by the application of the covenant of grace?

Union and communion both with Christ himself and with his whole Church, whence ariseth the communion of Saints, whereby nothing else is understood, but that heavenly fellowship which all the faithful have with Christ their head, & with the members of his body, all true Christians, the whole Church thus communicating with Christ and every member one with another, Heb. 3. 14. 12. 22. 23. Eph. 2. 19, 20. 4. 12. 1 John 1. 3.

What are the bands of this fellowship, and who is the author of it?

The Spirit knits the body to the head by faith, and the members one unto another by love. 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17.

What comfort have we by this?

1. That we are justified by that faith whereby Adam and Abraham were justified, which is tied to no time or place, and excludeth no person.

2. That we are made partakers of Christ and all his merits by faith, and of all the blessings of the Church by love.

What are the special comforts of this communion with Christ?

That we are sure to have all graces and all good things from him, and that both our persons are beloved, and our services accepted in him and for him; John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4, 5, 13. 1 Pet. 2. 5.

And what especial comforts do arise out of our communion with Christians?

That we have a portion in their prayers, Act. 1. 2. 15. a share in their comforts, Rom. 12. 15. a room in their hearts, 2 Thess. 1. 3. mutually bearing infirmities, Gal. 6. 1, 2. furthering duties, Heb. 10. 24. and relieving necessities.

What duty doth this communion of Saints require of us? Eph. 4. 3.

To renounce all fellowship with sin and sinners, 2 Cor. 6. 17 to edify one another in faith and love, Jude 5. 20. to delight in the society of the Saints, Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace.

Why are all Believers called Saints?

Because they are partakers of Christ's holiness, daily growing and increasing in the same; and to let us know that none shall ever be Saints in heaven, but such as are first Saints on earth. Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10.

Forasmuch as the point of our union and communion with Christ, is of great importance, and the very foundation of allour comfort, it is more largely to be stood upon; First therefore show how the elect are united to Christ his person.

They are incorporated and made members of the mystical body, whereof Christ is head, Eph. 5. 30. which the Scripture figureth, as by other resemblances, so especially under the similitude of marriage, Eph. 5. 2. and the whole book of the Canticles.

How may we conceive of this our marriage with Christ?

We are to conceive therein as in outward marriage, first, the consent of parents and parties, secondly, the manner of conjunction.

What consent of parents is there in this marriage?

Only God's donation, who being the alone parent of both parties, as in the marriage of the first Adam, Gen. 2. 22. giveth first Christ to us as a Savior, John 3. 16. 17. 6. Secondly, us to Christ as a people to be savedby him, Heb. 2. 13.

What consent of parties is there?

First, Christ consenteth to take us for his own spouse, which he witnesseth especially by taking our flesh upon him, Heb. 2. 14. that he might be our Emmanuel, God with us; Mat. 1. 23.

Secondly, we being drawn of God, John 6. 44. and prepared by the freeing of the Bridegroom, 2 Cor. 11. 2. do consent to take Christ as our Lord and Husband, Cant. 7. 10. as we profess by taking his name, Esa. 44. 5. and yoke, Math. 11. 29. upon us.

What is the manner of this our Conjunction?

Mystical, that is to say, real in respect of the things conjoined, our very nature, body, and soul, being coupled to the body and soul of Christ, so that we are members of his body, of his flesh, of his bones; Eph. 5. 30. thereby also to the divine nature, 2 Pet. 1. 4. Yet not corporal, but spiritual, in regard of the means whereby this conjunction is wrought.

What be the means of the spiritual conjunction?

On Christ's part, his only Spirit, 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration, Gal. 4. 6. 1 John 3. 24. 4. 13. as the soul of spiritual life, and fountain of supernatural grace, Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joined to the Lord, is said to be one Spirit, 1 Cor. 6. 17.

What is the Spirit of Christ?

The Holy Ghost truly residing, 1 Cor. 3. 16. and powerfully working in all those that are Christ's, Rom. 5. 5. derived unto them from him, Rom. 8. 2. and knitting them inseparably unto him, 1 Cor. 12. 13. Eph. 2. 18. 4. 4.

Is the holy Ghost given to none but such as are thus joined to Christ?

The Holy Ghost is considered three ways: first, as the Author of all excellence, even in common gifts of nature and reason; as strength and courage, Judge. 14. 6. Arts and Sciences, Exod. 31. 31. Policy and government, 1 Sam. 11. 6. &c. in which sense he is given to many which never heard of Christ. Secondly, as the Author of spiritual gifts, 1 Cor. 1. 4. so called, because being sanctified they are means of edification; As the power of working Miracles, Healing, Languages, &c. yea a taste of the heavenly gift, and of the good word of God, and of the powers of the world to come, Heb. 6. 4, 5. in which sense he is given to sundry reprobates that are called, as hath been shown. Thirdly, as the Author of the perpetual, effectual, and virtual influence of saving grace from Christ the head to every true member of his body, John 6. 51. 57. 63. in which sense the world cannot receive or know him, John 14. 17. but he is bestowed on the elect only, 1 Pet. 1. 2. and those truly regenerated and converted to the Lord.

But on our part what means is there of this conjunction?

Only faith, which yet is not of ourselves, but the gift of God; Eph. 2. 8. and of all other, the first and more general effect and instrument of the Spirit of Christ, 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him, Eph. 3. 16. 17. as first to receive from God by him, whatsoever benefits and graces; Rom. 5. 2. Secondly, to return to God in him all holy and thankful obedience, Cor. 2. 7. Gal. 5. 6.

Is faith absolutely required in everyone that is united unto Christ?

It is absolutely required of all those that are of discretion and capacity, but in those that are not capable of knowledge (without which there can be no faith; as some naturally fools and infants, which are within the covenant) we are not to proceed farther then God's election, and the secret operation of his Spirit, Act. 2. 39. 1 Cor. 7. 14. 12. 13.

So much of our union with Christ's person: what is our communion with him?

It is our participation with him in the benefits flowing from his several offices, whereby he is made to us of God, wisdom, righteousness, sanctification, and redemption. 1 Cor. 1. 30. So we also by him after a sort become Prophets, Acts 2. 17, 18. Priests and Kings, 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the several functions of our Savior Christ, hath been more fully declared: for being made one with him, we are thereby possessed of all things that are his, Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband, the branch of the sap of the root, John 15. 5. and the members of sense and motion from the head, Eph. 4. 15, 16. in which regard the whole Church is also called Christ, 1 Cor. 12. 12. Gal. 3. 16. and the several members Christians, Acts 11. 26.

What are the main benefits which Christians receive by their communion with Christ?

Justification and glorification, Rom. 8. 30. By the one whereof we have our persons accepted, and new relations between God and us established; By the other, our nature reformed, and new obedience infused: which latter is but begun in this life, and is called Sanctification, and perfected in the life to come; which most usually hath the term of Glorification, of which in its proper place.

What is Justification?

Justification is the sentence of God, whereby he of his grace for the righteousness of his Son, by him imputed unto us, and through faith apprehended by us, doth free us from sin and death, and account us righteous unto life. Rom. 8. 30. 33, 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins, and being accounted righteous in the sight of God by the righteousness of our Savior Christ imputed unto us, are restored to a better righteousness then ever we had in Adam.

I perceive your Answer needs further explaining; first, why call you Justification a sentence?

That thereby we may be informed, that the word to justify doth not in this place signify to make just by infusing a perfect righteousness into our natures; (that comes under the head of sanctification begun here in this life, which being finished, is Glorification in heaven▪ but here the word signifieth to pronounce just, to quit and discharge from guilt and punishment; and so it is a judicial sentence opposed to condemnation. Rom. 8. 34, 35. Who shall lay anything (saith Paul) to the charge of God's elect? It is God that justifieth, who shall condemn? Now as to condemn is not the putting any evil into the nature of the party condemned, but the pronouncing of his person guilty, and the binding him over unto punishment: so justifying is the Judges pronouncing the Law to be satisfied, and the man discharged and quitted from guilt and judgment. Thus God imputing the righteousness of Christ to a sinner, doth not account his sins unto him, but interests him in a state of as full and perfect freedom and acceptance, as if he had never sinned, or had himself fully satisfied. For though there is a power purging the corruption of sin, which followeth upon justification, yet it is carefully to be distinguished from it, as we shall further show hereafter.

This for the name of Justification, but now for the thing it self; what is the matter first of our justification?

The matter of justification, or that righteousness whereby a sinner stands justified in God's sight, is not any righteousness inherent in his own person and performed by him, but a perfect righteousness inherent in Christ and performed for him.

What righteousness of Christ is it whereby a sinner is justified?

Not the essential righteousness of his divine nature, but,

First, the absolute integrity of our human nature, which in him our head was without guile. Heb. 7. 6.

Secondly, the perfect obedience which in that human nature of ours he performed unto the whole law of God, both by doing whatsoever was required of us, Mat. 3. 15. and by suffering whatsoever was deserved by our sins, 1 Pet. 2. 24. for he was made sin and a curse for us, that we might be made the righteousness of God in him.

What is the form or being cause of our justification, and that which makes this righteousness so really ours, that it doth justify us?

The gracious imputation of God the Father, accounting his Sons righteousness unto the sinner, and by that accounting, making it his to all effects, as if he himself had performed it.

But how can Christ's righteousness be accounted ours? is it not as absurd to say that we are justified by Christ's righteousness, as that a man should be wise with the wisdom of another, or live and be in health by the life and health of another?

No doubtless, because this righteousness is in Christ, not as in a person severed from us, but as in the head of the Church, the second Adam; from whom therefore it is communicated unto all who being united as members unto him do lay claim thereunto, and apply it unto themselves, Rom. 5. 19. Rom. 10. 4. For if the sin of Adam were of force to condemn us all, because we were in his loins, he being the head of our common nature; why then should it seem strange that the righteousness of our Savior Christ both God and man, should be available to justify those that are interested in him, especially considering that we have a more strict conjunction in the Spirit with him, then ever we had in nature with Adam? And though it be not fit to measure heavenly things by the yard of reason, yet it is not unreasonable that a man owing a thousand pound, and not being able to pay it, his creditor may be satisfied by one of his friends.

If Christ have paid our debt, how are we then freely justified by grace?

It is of grace that Christ is given unto us, and also that his righteousness apprehended by faith is accounted ours; It is true that the justification of a sinner, considering the case as it is between the Father and Christ, no man dare call it free; no, the price of our Redemption was the deepest purchase that the world ever heard of; but what ever it cost Christ, it cost us nothing: and so to us it is freely of grace from Christ, yea and to us it is freely grace from God the Father too; not because he acquits us without a full satisfaction to his Justice, or accepts that for perfect righteousness which is not perfect righteousness; but because he receives full satisfaction from the hands of a surety, and that surety being his own Son; when as he might have challenged the uttermost farthing at our hands, which were the principals; and then there had been no possibility for us to have been delivered.

What gather you from this doctrine of Justification by Christ's righteousness?

1. To condemn the proud opinion of Papists, who seek Justification by their own works and righteousness inherent in themselves; whereas though being accepted, we must in thankfulness do all we can for God, yet when all is done, we must acknowledge our selves unprofitable servants: the only matter of our joy and triumph both in life and death, must be the imputation of Christ's righteousness; not our persons, nor the best actions of the holiest men dare appear in God's presence, but in his name and merit (who consecrates all) the Lord's Jesus.

2. We may here take notice, that there is no comfort to a Christian soul like that which floweth from this Well of salvation, this sweet doctrine of Justification. 1. Here we have assurance of the sufficiency of our Redemption: that soul must be thoroughly aquitted that is stated in such a righteousness, that debt must be fully discharged that hath such a price laid down for it; our sins though never so great, cannot weigh down his righteousness and merit, Rom. 8. 33. and God having accepted his Sons righteousness for us, will not hold us any longer trespassers, but he disables his own Justice from making any further demand. 2. Hence there is nothing comes upon the Saints from God's revenging Justice, but all our corrections are medicinal from God's Fatherly love; to purge out that sin out of our nature, which he hath already pardoned to our persons. 3. Lastly, this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections, and sense of their weak measures of Sanctification; To consider that the righteousness that is inherent in themselves, is not the matter of their Justification, or that which must appear before God's presence to be pleaded: the righteousness of Christ is complete and perfect; that is our main joy and crown of rejoicing to be found in Christ, not having our own righteousness, but that which is in him, and made ours by God's gracious account.

But how is this great benefit of Justification applied unto us, and apprehended by us?

This is done on our part by faith alone, and that not considered as a virtue inherent in us, working by love; but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness. Rom. 5. 1. & 10 10. Jer. 23. 6. So that faith justifieth only Relatively, in respect of the object which it fasteneth on; to wit, the righteousness of Christ by which we are justified: Faith being only the instrument to convey so great a benefit unto the soul, as the hand of the beggar receives the Alms.

Forasmuch as it standeth us much in hand to know what this faith is, whereby we have profit by Christ's Redemption, declare how many ways the word Faith is taken in the Scriptures.

Sometimes it is taken for true and faithful dealing between man and man both in word and deed, called Fidelity or Faithfulness, (as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12.) but of that faith we are not here to speak. Sometimes it is taken for the faith (or fidelity) of God towards man, but that also is besides our purpose.

Here we are to entreat of man's faith towards God, and that word Faith is also taken two ways.

1. For the object to be apprehended, or things to be believed, even the whole doctrine of faith, or points of Religion to be believed. (as Acts 6. 7. & 13. 8. Rom. 1. 5. & 3. 31. & 12. 3. 6. & 16. 26. Gal. 1. 22. & 3. 2. & 5. 23. 1 Tim. 1. 2. & 4. 1. Jude verse. 3.

2. For the action apprehending or believing the same, viz. that work of God in man whereby he giveth assent or credence to God in his word; yea, and applieth that which any way concerneth him in particular, how otherwise general soever it be, (as Rom. 10. 7. &c. ) And this faith is set out by two names, Heb. 11. 1. The substance of things hoped for, and the evidence of things not seen; by the first meaning, that whereas God in his word hath made promise of things which are not presently enjoyed, but only hoped for; they being not in esse, but in posse: yet faith doth after a sort give them a present subsisting or being, as if they were in esse. By the second meaning, that whereas many of the promises are of things so far out of the reach of man, that they are both invisible to the eye, and unreasonable or impossible to the sense or understanding of man; yet faith is the very evidence of them, and that which doth so demonstrate them unto us, that by it (as through a prospective glass) we as clearly discern them, as if they were even at hand.

How many kinds of faith be there?

Although there be but one true saving faith, ( Eph. 4. 5.) yet of faith there are two sorts.

1. Such as is common to all, which all men have, or may have.

2. That which no man hath or can have but the elect, it being proper to them. 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5.

How many sorts be there of the common faith?

Two; ordinary and extraordinary: and of the ordinary two also, that which we call historical, and that we call temporary faith.

What is an historical faith?

It is a knowledge and persuasion of the truth of God's word concerning the letter and story of it: as that there is one only God, and in the God a Trinity in Unity; that Jesus Christ is the Savior of the world, &c.

What is a temporary faith?

It is a joyful entertaining of the promises of the Gospel with some seeming confidence, which yet is but vanishing, uncertain, and not rooted; lasteth but for a time, and then comes to nothing. Mat. 13. 20, 21. Luk. 18. 3, 14.

What is that common faith which you call extraordinary?

It is the faith of miracles, which is the cleaving to some special and singular promise; either for the doing of some extraordinary effect, or for the receiving of some outward good, after an extraordinary manner. 1 Cor. 13. 2. Mat. 21. 2. & 7. 22. Mark. 9. 3. Acts 14. 9. Luk. 17. 19.

By this kind of faith, Judas might work miracles as well as the other Disciples; and by this Faith, many might be healed by our Savior in their bodies, who were not healed in their souls.

What now is true saving faith, which none have but the elect, it being proper to them?

It is such a firm assent of the mind to the truth of the word, as flows into the heart, and causeth the soul to embrace it as good, and to build its eternal happiness on it.

What is that which you make the object of saving Faith?

The general object of true saving Faith, is the whole truth of God revealed; but the special object of Faith as it justifieth, is the promise of remission of sins by the Lord Jesus: For as the Israelites, by the same eyes by which they looked upon the brazen Serpent, they saw other things; but they were not healed by looking upon anything else, but only the brazen Serpent: So, though by the same Faith whereby I cleave to Christ for remission of sins, I believe every truth revealed; yet I am not justified by believing any truth but the promise of grace in the Gospel.

Open the nature of this saving and justifying Faith, somewhat more fully.

Justifying Faith may be considered two ways, either as God works it in man's heart, or else as man's heart works by it towards God again.

For first God enables man to believe, and then he believes by God's enabling.

In the first respect, Faith is said to be God's gift. Eph. 2. 8. Phil. 1. 29. And it is the greatness of God's power, that raiseth man's heart unto it. Eph. 1. 19.

In the second respect man is said to believe, Rom. 10. 10. and to come to Christ. But he believes by God's enabling him to believe, and he comes by God's causing him to come, Joh. 6. 44. No man can come unto me except the Father draw him, saith our Savior.

What doth God work in man when he gives him Faith?

First, he enlighteneth the understanding to see the truth and preciousness of the rich offers of grace in the Lord Jesus. 1. Cor. 2. 11, 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18.

Secondly, he enables the will to embrace them, and reach all the desires of the soul after them, and rest and build eternal comfort on them. The things of God as they are foolishness to man's natural Judgment; so they are enmity to his natural will. And therefore when God gives faith, he gives a new light to the understanding, and new motions and inclinations to the heart. As the Covenant of Grace is, I will give them a new heart, Ezek. 36. 26. It must be a mighty power to turn the heart of man upside down, and cause him to pitch all the desires of the soul upon a supernatural object. Joh. 6. 44.

What gather we from hence?

First, the monstrous wickedness of the Popish Doctors, who persuade the multitude to rest in a blind faith, which they call implicit and folded up, telling them that it is enough for them to believe as the Church believes, though they know not what the Church believes, nor who the Church is, whereas the Scripture teacheth us that Faith comes by hearing; that is, by hearing the blessed promises of grace offered to the people: Rom. 10. 14. 17.

Faith doth not consist in darkness and ignorance, but knowledge is of the ingredience of it, John 12. 39. and therefore sometimes put for it. John 17. 3. Esa. 53. 11. Where God doth work Faith, there he gives a saving light to the understanding, though in divers measures and degrees; as there are weak measures of Faith, so weak measures of knowledge and apprehensions in saving mysteries: But no man can build upon God's gracious word and promise for the truth and reality of what he speaks, without he know what he speaks.

Secondly, we may here learn that Faith doth not consist only in the understanding, or only in the will, but in the whole soul; the whole intelligent nature is the seat of Faith: And therefore either Faith is not a supernatural gift of God, or else they speak ungraciously of God's grace in the work of Faith, who attribute no more to God then the renovation of man's understanding, and revealing those things to him, which by nature he could not see; leaving the action of consenting and embracing by faith the things revealed to man's free-will, so sharing the business of believing between God and man; the enlightening of the understanding shall be God's, but the inclining the will must be a man's own, any further then it may be invited by moral persuasion. But the Scripture everywhere shows faith to be such a transcendent and supernatural gift, as far exceeds all natural power to produce or reach unto; God doth all in this high business by his powerful Spirit and supernatural grace.

But how then is it said, that man believeth, man receiveth Christ, man comes unto him?

These phrases and the like show what man doth when faith is wrought in him, how his soul acts by it, and exerciseth this excellent habit received. And it is thus: 1. By God's teaching him he understands; by God's enlightening his mind he sees the excellency of the Lord Jesus, and firmly assents unto the word of grace as true; that indeed Christ is the only blessed Savior, and that all the promises of God in him are yea and amen. 2. By God's changing and enabling his will he wills; by God's sanctifying his affections he loves and embraceth; by God's printing and sealing them on his heart he possesseth and closeth with Christ, and the precious promises of mercy in him, and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his ears, and entertains it with the best welcomes of his dearest heart, and placeth his eternal happiness on this Rock of salvation.

Put now all these things together.

They all show that faith is nothing else but a supernatural action and work of God in man, whereby man's heart, (that is) all the powers of man's soul move as they are first moved by God: So that the action of man in believing, is nothing but his knowing of heavenly things by God's revealing them and causing him to know them; his willing them and embracing them by God's enabling him to will and embrace them: Thus the motion of man's heart to Christ being moved by God is called man's believing with the heart: even as a wheel which of itself cannot move, yet being moved by a higher wheel doth move; which motion though it be but one, yet is said to be the motion of two, that is, of the Mover and of the thing moved.

It seems then that justifying faith consists in these two things; viz. in having a mind to know Christ, and a will to rest upon him.

Yes; whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the only Rock of salvation, that man truly believes to Justification.

But is it not necessary to Justification to be assured that my sins are pardoned, and that I am justified?

No, that is no act of faith as it justifieth, but an effect and fruit that followeth after Justification: for no man is justified by believing that he is justified, for he must be justified before he can believe it: and no man is pardoned by believing that he is pardoned, for he must be pardoned before he can believe it. But faith as it justifieth, is a resting upon Christ to obtain pardon, the acknowledging him to be the only Savior, and the hanging upon him for salvation, Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. & 5. 1. 5.

It is the direct act of faith that justifieth, that whereby I do believe; it is the reflect act of faith that assures, that whereby I know I do believe, and it comes by way of argumentation thus,

Maj. Whosoever relieth upon Christ the Savior of the world for Justification and pardon, the word of God saith, that he by so doing is actually justified and pardoned.

Min. But I do truly rely upon Christ for Justification and pardon. Concl. Therefore I undoubtedly believe that I am justified and pardoned.

But many times both the former propositions may be granted to be true, and yet a weak Christian want strength to draw the conclusion; for it is one thing to believe, and another thing to believe that I do believe: It is one thing for a man to have his salvation certain, and another thing to be certain that it is certain.

How then doth the soul reach after Christ in the act of justifying?

Even as a man fallen into a river and like to be drowned, as he is carried down with the flood espies the bough of a tree hanging over the river, which he catcheth at and clinges unto with all his might to save him, and seeing no other way of succor but that, ventures his life upon it: this man so soon as he had fastened upon this bough is in a safe condition, though all troubles, fears & terrors are not presently out of his mind, until he comes to himself and sees himself quite out of danger, then he is sure he is safe, but he was safe before he was sure. Even so it is with a Believer; Faith is but the espying of Christ as the only means to save, and the reaching out of the heart to lay hold upon him. God hath spoke the word and made the promise in his Son, I believe him to be the only Savior, and remit my soul to him to be saved by his mediation: So soon as the soul can do this, God imputeth the righteousness of his Son unto it, and it is actually justified in the Court of Heaven, though it is not presently quieted and pacified in the Court of Conscience: that is done afterwards, in some sooner, in some later, by the fruits and effects of Justification.

What are the Concomitants of Justification?

Reconciliation, and Adoption, Rom. 5. 1. Joh. 1. 12.

What is Reconciliation?

It is that grace whereby we that were enemies to God are made friends, Rom. 5. 10. we that were rebels are received into favor; we that were far off, and aliens from God, are now brought near through Christ, Eph. 2. 12, 13. & 18. 19. 1 Joh. 1. 3. Heb. 12. 22, 23.

What is Adoption?

Adoption is the power and privilege to be the sons of God, Joh. 1. 12. Eph. 1. 5. derived unto us from Christ, who being the eternal Son of God, became by Incarnation our brother, that by him God might bring many sons and daughters unto glory, Heb. 2. 10.

What are the benefits that flow to us from our Adoption?

1. Some are privative immunities, and freedom from many grievances; as 1. We are freed from the slavery of sin, Rom. 6. 14. 2 From condemnation, Rom. 8. 1. 3 From all slavish fears and terrors, Rom. 8. 15. We have not received the spirit of bondage to fear again, but the spirit of adoption. 4 From the law, not Ceremonial only, Gal. 5. 1. but Moral; freed I mean from the curse of it, freed from the condemning power of it, freed from the coaction and compulsion of it, freed from the rigorous exaction & inexorable demands of it, as it is a Covenant of works: But not freed from the doctrine of holiness contained in it; the justified and adopted are every way freed from the Law, as it was an enemy and against us, Luc. 1. but not freed as it is our guide and director, containing the rule of God's holy will. Our Sonship doth not free us from service, but from slavery, not from holiness, but to holiness: There is a free service which benefits the condition of a son, God's service is perfect freedom.

2. Some are positive dignities; as, 1. Free access to the throne of Grace, that we may come to God in prayer as to a Father. Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in God's particular and special Providence, 2 Cor. 6. ult. Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all God • creatures restored, the right unto which we forfeited in Adam; for no man hath any true right to any thing now by nature; he may have the use of God's creatures by God's patience & forbearance, but not by God's license and allowance, until he be in Covenant with God in Christ, and made a son and heir with him, and then all things are restored, 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy, which is called the joy in the holy Ghost, Rom. 14. 17. unspeakable and glorious, 1 Pet. 1. 8, 9. Rom. 5. 2. For the spirit of Adoption is, first, a witness, Rom. 8. 16. 2 ^lie . A seal, Eph. 4. 30. 3 ^lie . The pledge and earnest of our Inheritance, Eph. 1. 14. settling a holy security in the soul, whereby it rejoiceth even in affliction in hope of glory.

Do the Justified children of God always then rejoice?

Joy considered as a delightful apprehension of the favor of God gladding the heart, though it ought continually to be labored for, Phil. 4. 4. and preserved, yet it may be at times not only darkened and daunted, but for a time even lost, and to be restored, Psal. 51. 12. yet it is as all spiritual gifts of God, perpetual and without repentance, if we regard

1. The matter of rejoicing, which is God's unchangeable love and grace, Mal. 3. 6.

2. The causes and fountains of joy in the regenerate, which are the never failing graces of Faith, Luk. 22. 32. Hope, Rom. 5. 5. and Love towards God in Christ, 1 C •• 8.

3. The valuation (even in the deepest dismay) of our part and hope in Christ above the pleasures of ten thousand worlds.

4. The pretence and claim of a faithful heart promising and challenging unto itself a comfortable harvest of joy for the present seed-time of sorrow, Psal. 42. 5. Psal. 126. 5. & 57. 11.

So much of the first main benefit which Christians receive by their communion with Christ, viz. Justification.

Now what is the second benefit which is called Glorification and Sanctification?

It is the renewing of our nature according to the Image of God, in righteousness and true holiness, which is but begun in this life, and is called Sanctification, and perfected in the life to come, which therefore is most strictly called Glory.

How far forth is our nature renewed in this life by Sanctification?

This renewing is of our whole nature, 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightened, the will rectified, the affections regulated, the outward man reformed. But not wholly in this life; and this is done by the powerful operation of the Spirit of God, who having begun a good work in us, will perfect it unto the day of the Lord, Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26.

What be the parts of our Sanctification?

Two, answerable to the two powerful means whereby they are wrought; First, Mortification, or dying unto sin, and thereby freedom from the dominion thereof by the death of Christ, Rom. 6. 6, 7.

Secondly, Vivification, or quickening unto newness of life, by the power of the resurrection of Christ; In regard whereof it is also called our first resurrection, Rev. 20. 6.

How doth Sanctification differ from the former grace of Justification?

In many main and material differences; as,

1. In the order, not of time, wherein they go together, Rom. 8. 30. nor of knowledge and apprehension, wherein this latter hath precedency, 1 Cor. 6. 11. but of nature, wherein the former is the ground of this latter, 2 Cor. 7. 1.

Secondly, in the Subject: the righteousness whereby we are justified being inherent in Christ for us; but this of Sanctification in our selves from him, Rom. 8. 10.

Thirdly, in the cause: our Justification following from the merit; our Sanctification from the efficacy of the death and life of Christ.

Fourthly, in the Instrument; Faith, which in Justification is only as an hand receiving, in Sanctification is a co-working virtue, Acts 15. 19. Gal. 5. 6.

Fifthly, in the measure; Justification being in all Believers, and at all times alike; but Sanctification wrought differently and by degrees.

Sixthly, in the end; which being in both eternal life, Rom. 6. 23, 24. yet the one is among the causes of reigning, the other only as the high-way unto the kingdom.

What is the rule and square of our Sanctification?

The whole word of God, Joh. 17. 17. Ps. 119. 9. as containing that will of his, Rom. 12. 2. which is even our Sanctification, 1 Thess. 4. 3, &c.

How do you prove that God's word is such a rule?

1. By express warrant of Scripture, (2 Tim. 3. 14. 17.

2. By the resemblances and things whereunto it is compared, as to the way we walk in, ( Jer 6. 16. Mark 12. 14. Act. 18. 24, 25.) to a Light and a Lanthorn in a dark place, to guide our feet into the way of peace, Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glass, Jam. 1. 25. to a Rule, Line, Square, Measure, and Ballance, whereby must be framed, ordered, measured, and pondered. Isa. 28. 17. Gal. 6. 16.

3. Because they only are commended for a holy and righteous life, who have framed it according to the Word, Luc. 1. 6. and all others secluded, Isa. 8. 19, 20. Mat. 22. 29.

4. Because nothing can be counted holy and righteous which God doth not so accompt, and that in his Word, so as he only is righteous, and maketh this or that to be holy and righteous. So his Word only showeth us what that is which he so accounteth, and therefore it is called his holy Word, holy Scriptures, righteous Laws, &c. Deut. 4. 8.

What mean you here by the holy Word of God?

Both the Law and the Gospel, the Old Testament & the New.

How is the Gospel a rule of obedience being the rule of faith?

As the Law requireth obedience, Jam. 12. 1. so the Gospel directeth the faithful how to perform it, 1 Tim. 1. 9, 10, 11. only with difference,

1. Of the manner; the Law propounding God to be worshipped of us in himself as our Creator, the Gospel in Christ as our Savior .

2. Of the end; The Law requiring all duties, as for the procurement of our own salvation: The Gospel in way of thankfulness, for salvation in Christ already bestowed, 1 Thess. 5. 18.

3. Of the effect; the Law (like Pharaoh, that required brick, but allowed no straw) demanding obedience, but vouchsafing no assistance; (supposing man as in the state of Creation) The Gospel both offering and conferring to the regenerate that which it requireth, Rom. 10. 5, 6. 8. for it both requireth and confirmeth faith unto the Elect, and that not only as a hand to lay hold on Christ, but also as a chief virtue working by love in all parts of obedience; without which even the Gospel is a Law, that is, a killing letter, 2 Cor. 3. 6. to the unregenerate, and with which the Law becometh as it were Gospel to the regenerate, even a law of liberty, Jam. 1. 25. & 2. 12. For as the Law saveth us not without the Gospel, so the Gospel saveth us not without the Law.

Doth not the Gospel add other Precepts or Counsels to those of the Law?

Not any other in substance of action, but only reneweth and enforceth those of the Law, 1 Joh. 2. 7, 8. and specifieth some duties, as of faith in the Messias, of the Sacraments, &c. which have their general ground from the Law. As for those that are propounded in form of counsel, and do concern things indifferent, they are not therefore arbitrary courses, Rev. 3. 18. of higher perfection, much less meritorious of greater glory, but as they are applied with due circumstances, necessary precepts referred to some or other Commandment of the Law, the neglecting whereof excludeth from the kingdom of God.

What is that law which with the direction of the Gospel is the rule of Sanctification?

The Moral law, or law of nature engraven by God himself first in the heart of man in his Creation, after in Tables of stone , in the days of Moses, and so published and committed to the Church for all ages as the royal Law, for obedience to God our King ( Jam. 2. 8.)

Why did God write that law in Tables of stone?

Partly to signify the perpetual use and continuance of them to the end of the world: Partly to show the stony hardness of our hearts, in which this law was to be written, and to declare how hard it is to bring us to obedience of them.

Why did none but God write this Law in Tables of stone?

Because none but God can write his Law in our hearts.

How was this Law delivered?

To show the gloriousness of it God delivered it in fire, for the Mountain burned, the Trumpet sounded, the people fled, and Moses himself trembled.

What did this signify to them, and teach us?

1. That without Christ the Law is but death.

2. That we should be very careful to perform obedience to the same.

Did God give no other law but the Moral law only?

Yes, he added the Ceremonial and Judicial laws, as special explications and applications of the law Moral, unto that present Church and people the Israelites.

What was the Ceremonial law?

That law which did set down orders for direction in rites of outward worship, shadowing the grace of the Gospel ( Heb. 10. 1, &c. )

Are we bound to keep and observe those laws?

No, for the substance being now exhibited, those shadows are utterly abolished by the death of Christ, and therefore the use of them now, would be a kind of denial of his death.

What call you the Judicial law?

That wherein God appointed a form of Politique and Civil government of the Common-wealth of the Jews, which therefore is ceased with the dissolution of that State, for which it was ordained; saving only in the common equity.

Is this law utterly revoked and abolished by Christ?

No; for he came not to overturn any good government of the Common-wealth, much less that which was appointed by God himself.

May not Christian Magistrates then swerve anything from those laws of government, which were set down by Moses?

In some circumstances they may, but in the general equity and substance they may not.

What Judicial laws are immutably to be observed now of Christian Magistrates?

Those which have reasons annexed unto thē, & specially those wherein God hath appointed death for the punishment of heinous offenses.

What is the Moral law?

That which commandeth the perfection of godliness & righteousness, and directeth us in our duties to God and man, Deut. 5. 32. 12. 32.

Are we not delivered from this law by the means of Christ?

From the burden of the law exacting in our own persons perfect obedience, & from the curse of that law due unto disobedience, we are delivered by Christ, Gal. 3. 10, 11, 12, 13. But from the Commandment as a rule of life, we are not freed, Jam. 2. 8. but contrariwise are inclined & disposed by his free Spirit to the willing obedience thereof, Ps. 51. 12. & 119. 32. 45. 1 Joh. 5. 3.

To what end serveth the Law?

First, it is a Glass, to discover our filthiness, and to show us our sins, and the punishment thereof, that thereby we may be driven unto Christ, to be purged by him, ( Gal. 3. 24. Rom. 3. 20. 27.) For it layeth open all the parts of our misery, both sinfulness, accursedness, and impotency, or unablenesse to relieve ourselves; so whipping us, and chasing us to Christ, that in him we may find deliverance.

Secondly, when we are come to Christ, and feel ourselves saved by him, it is a guide to direct us in the way we have to walk in all our life after, Matth. 5. 17. Luke 1. 6. Deut. 6. 6. For after the Law hath brought us to Christ, the feeling of the love of God within us, maketh us to strive towards the obedience of it, and then it is a rule to direct us how to behave ourselves in all things that we do, teaching us how we are to live, in such sort as whosoever walketh not accordingly, cannot be saved.

What further use hath the Law in the Regenerate?

First, as a light it directeth us, for the world being a dark wilderness, and we being naturally blind, are in continual danger of falling, unless our steps be guided by the Lamp of the Law.

Secondly, as a prick it inciteth us to obedience, because God commandeth them.

Thirdly, it frameth us to humility whilst by it we understand that we are far from fulfilling it.

What gather you of this?

First, what great reason there is, that we should be well acquainted with the Law of God, seeing it is of so great use.

Secondly, that everyone should have a warrant of all his doings out of this Law of God; whereby all the creatures are sanctified for man's use.

What is the contrary vice?

Ignorance; whereof Christ saith, that the blind fall into the ditch. Matth. 15. 14.

So much of the use of the Law: What is required for our profiting therein?

In the first place it is required, that we have the right understanding of the Law, without which it is impossible to reap any of the former fruits; for how can a man acknowledge the breach of that Law, which he knoweth not? or how can he serve God in the endeavor of the performance of it, unless he understand his Masters will?

What Rules are principally to be observed for the understanding and right interpreting of the Law?

Three especially.

What is the first?

That the Law is spiritual, reaching to the soul and all the powers thereof, and charging as well the heart and thoughts, as the outward man. Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27.

How doth the Law shape all the powers of the soul?

It shapeth the understanding to know every duty, even all the will of God: It chargeth the judgment to discern between good and evil; and between two good things which is the better: It chargeth the memory to retain: It chargeth the will to choose the better, and to leave the worse: It chargeth the affections to love things to be loved; and to hate things to be hated.

Doth the Law require these alike of all?

No; but according to the Sex, growth in age, and difference of calling; as more of a man than of a woman; of a young man than of a child; of a public person, than of a private man.

What is the second Rule?

That the Law is perfect. Psal. 19. 7. Not only binding the soul; but also the whole soul, the several functions of her faculties, perfectly; as the understanding to know the will of God perfectly; the judgment to discern perfectly betwixt good and evil; the memory to retain, and remember all perfectly; the will to choose the good, and leave the evil perfectly; the affections to love the one, and hate the other perfectly. So in condemning evil, it condemneth all evil: and in commanding good, it commandeth all good, charging man to practice the good, and refuse the evil perfectly; and that not only as it was commanded Adam before his fall; but also according to the several times, before, in, and after the Law.

What is the third?

That in every Commandment there is a borrowed Speech, whereby more is commanded or forbidden than is named.

What special Rules are comprehended under this third?

These three following.

1. Whatsoever the Law commandeth, it forbiddeth the contrary; and whatsoever it forbiddeth, it commandeth the contrary. Matth. 5. 21, 23, 24, 25. So where any duty is enjoined as in the affirmative Commandments, there we must understand the contrary sin to be forbidden. Matth. 4. 10. 1 Cor. 15. 34. And where any sin is forbidden, as in the negative, there must we know the contrary duty is required. Eph. 4. 28.

2. Whatsoever the Law commandeth or forbiddeth in one kind, it commandeth or forbiddeth all of the same kind, and all the degrees thereof: for under the kind, manifest, and plain, are understood all things of like sort, and under one main duty, or crime expressed all degrees of good or evil in the same kind are either commanded, or forbidden. Matth. 5. 21, 22, &c. 1 John. 3. 10.

Thirdly, whatsoever the Law commandeth or forbiddeth, it commandeth or forbiddeth the causes thereof, and all means whereby that thing is done, or brought to pass: So that with the thing forbidden, or the duty enjoined, all occasions, and provocations, or furtherances thereto, are consequently condemned, or required. 1 Thes. 5. 22. Heb. 10. 24, 25. Matth. 5. 27 30.

Besides the true knowledge, what is further required for a profitable course in the Law.

First, remembrance, without which our knowledge is nothing, as that which is poured into a riven Vessel. And therefore in the fourth Commandment, God using this word Remember, teacheth us how deeply negligence and forgetfulness, (although not alike) in all, are condemned.

Secondly, judgment to take heed, that we do nothing rashly and suddenly, but ever to examine our ways.

Thirdly, the will and affections must be formed to an obedience of the Commandments: whereto also it may help to consider, that God propoundeth the ten Commandments in the second person of the singular number, saying, Thou shalt not, &c.

Why are the Commandments uttered in this sort; rather than by ye, or no man, or every man? &c.

First, because God being without partiality, speaketh to all men alike; as well the rich as poor, high as low.

Secondly, because no man should put the Commandments of God from himself, as though they did not concern him: but every particular man should apply them to himself, as well as if God had spoken to him by name.

What gather you of this?

That God wisely preventeth a common abuse amongst men, which is to esteem that spoken to all men, to be, as it were, spoken to none: as you shall have it common amongst men, to say and confess, that God is good, and merciful, and that he commandeth this, and forbiddeth that; and yet they usually so behave themselves, as that they shift the matter to the general, as if it did nothing belong to them in particular; and as if they notwithstanding might live as they list: and therefore every man is to judge and esteem that God speaketh in the Law to him in particular; and is accordingly to be affected therewith.

That this obedience may be more willing and cheerful; what is further to be thought upon?

We must set before our eyes God's benefits bestowed upon us, as the Lord did before the Israelites, in the Preface to the ten Commandments.

What benefits ought we chiefly to call to mind?

First, those which God doth generally bestow upon all his Children, as our Election, Creation, Redemption, Vocation, Justification, Sanctification, continual Preservation; and then particularly, such blessings as God hath severally bestowvd upon everyone of us.

Are not the judgments of God also to be thought upon for furtherance to this obedience?

Yes verily, to make us fear to offend in our ways. Exod. 20. 5. 7. Psal. 119. 120.

Remaineth there yet anymore?

Good company, which with David we must cleave unto. Psalm 119. 63. Prov. 13. 20. not the noblest, or of greatest account, but the godliest: for if we will avoid such a sin, we must avoid all company that doth delight therein; which is no less dangerous, than good company is profitable.

What gather you of this?

That whosoever maketh no choice of company, maketh no conscience of sin: as those that dare keep company familiarly with Papists, and profane persons, thinking that they may keep their Conscience to themselves.

Hitherto of the helps both of the knowledge and practice: In what part of the Scripture is the Moral Law of God contained?

It is handled at large throughout the whole Scripture; but is summarily first contrived into ten words, or ten Commandments, Exod. 20. Deut. 4. 13. & 10. 4. and then into two, Matth. 22. 37. 40. Luke 10. 27. comprehending the sum of the whole Law, which are now to be spoken of.

Why hath God given ten Commandments, and no more? Deut. 5. 22.

First, that no man should either add anything to, or take anything from the Laws of God.

Secondly, that we might be left without excuse, if we learned them not; seeing they be but ten, and no more.

How are these ten Commandments propounded?

Sometime affirmatively, as the fourth and fifth: Others negatively, as all the rest. Some with reasons annexed, as the five first: Some without, as the five last: and all of them in the time to come, and in the second person singular.

Why they are laid down in the second person singular, you have shown before, and why some have reasons added unto them, you shall hear a little after: Declare now why God hath propounded all the Commandments in the time to come, saying, Thou shalt not &c.

Because it is not enough for us that we have kept the Commandments of God heretofore, except we continue in keeping of them to the end of our lives.

Why are there more of the Commandments negative, telling us what we should not do, then affirmative, telling us what we should do, all of them except two, being set down negatively?

1 To put us in mind of our corruption, which needeth greatly to be restrained, whereas if Adam had continued in integrity, sin had not been known, and then virtue only had been propounded to us to follow.

2 Because our souls being full of sin, must have them plucked forth, before we can do anything that is good.

3 Because the negative bindeth more strongly; for the negative precept bindeth always, and to all moments of time, the affirmative bindeth always, but not to all moments of time.

How are the Ten Commandments divided?

Into two Tables, Deutero. 4. 13. 10. 1, 4. which Christ calleth the two great Commandments, Mat. 22.

What doth the first contain?

Our duty to God in the four first Commandments.

What doth the second?

Our duty to man in the six last.

What is the sum of the first?

Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy strength, and with all thy mind, Deutero. 65. Mat. 22. 37, 38. Luke 10. 27.

What is the sum of the second?

Thou shalt love thy Neighbor as thyself, Luke 19. 19. Matth. 22. 39 Luke 10. 27.

What is the sum of this sum?

Love, which consisteth in two heads (as we have heard) to wit the love of God, and of our neighbor, Luk. 10. 27. 1 John 5. 2. 1 Tim. 1. 4, 5.

What use is there of this short sum?

Very great; both to show the marvelous wisdom of God, and also for singular profit that redoundeth to us thereof.

Wherein appeareth the wisdom of God?

That since it was great cunning to contrive the whole will of God into Ten words, it must needs be more wonderful to bring all into two.

What is the profit that redoundeth unto us?

It furthereth us unto that twofold use of the Law before spoken of: for, first, it is a means the more to humble us, and so the more effectually to drive us unto Christ; secondly, it helpeth us much in our obedience to Christ and his Commandments.

What profit ariseth of the first use concerning humiliation?

That men being brought to a nearer sight of their sins, might be the more earnest to come unto Christ.

How shall that be?

That when all our sins are gathered into one heap, and mustered into one Troope, they may appear the greater, and cast us down the more: as a man owing sundry debts unto dives, or unto one man, in the particulars is confident of his ability to pay all, as long as he heareth they are but small sums, but hearing the whole sum, despaireth of the payment of it: or when as there be many Soldiers coming against their enemy, but yet here and there scattered, they do not affect us with so great fear, as when they be gathered and ranged in order, and are all under one sight or view.

How is this shown in our love towards God?

In that it should be done in simple obedience of the whole man, that is, of all the powers both of body and soul, which is impossible for any man to do.

What are they of the soul?

Two, of the Mind, and of the Will.

What are they of the Mind?

The Understanding and Judgment, unto both which Memory is annexed.

How are these charged?

Our understanding should perfectly comprehend all thing that God would have us to know; in Judgment we should think aright of them, and the Memory accordingly should retain them; but we are ignorant of many things, and those which we know, we know but in part, and that which we know, we judge not aright of, nor remember as we ought.

How stand the Will and Affections charged?

Hereby must we love perfectly all known good, and perfectly hate all known evil, of which we come a great deal shorter, then of the other.

What are they of the body?

All the Members, parts and graces of the body (as beauty, strength, &c ) should be wholly employed in the Service of God, and doing of His Will; but the wandering of our eyes in the hearing of the Word, and other parts of God's Service, doth easily bewray our great negligence, and the small obedience and conformity of the rest of the Members and parts of the body.

Shew the same in our love towards our Neighbor.

In that we must love him as our self, which as it is so much the less then the former, as man is inferior to God; so we being not able to accomplish it, are much less able to fulfill the other.

How shall that be tried?

By examination of ourselves in some particulars: as for example; whether we love a stranger, or our utter and most deadly enemy, as our selves, which no man ever did, nay a common Man, or to be plainer, even our dearest friend, as we do ourselves, which cannot be found, Deut. 28. 53, 56. &c. and therefore the righteousness of the Papists is a rotten righteousness, and such as will never stand with the righteousness of God.

What profit ariseth of the second use?

That by it, as by a glass, we may the easier see, and being shortly contrived, we may the better remember our whole duty both to God and man; it being as a Card or Map of a Country easier carried about with us.

Seeing then that the whole sum and main end of the Law is Love, what gather you thereof?

That which the Apostle exhorteth unto, ( viz. ) To leave all idle questions as unprofitable, and to deal in those matters only which further the practice of love. 1 Tim. 1. 4, 5.

Why is the love of God called the first and greatest Commandment? Matth. 22. 38.

Because we should chiefly, and in the first place, regard our duties to God, and be most careful to understand his will, and to worship him. 1 John 4. 20. In which respect the first Table is put before the second, as being the principal.

How may it appear that our duties to God are to be preferred before the other towards our Neighbor?

First, by the inequality of the persons offended; because it is worse to offend God than man. Acts 4. 19.

Secondly, by the punishment assigned in the Scriptures: For the breaches of the first Table are to be more severely punished than the breaches of the second: As he that revileth the Magistrate shall bear his sin; but he that blasphemeth God shall be stoned to death. 1 Sam. 2. 25. Num. 24. 11. 14.

What gather you of this?

The crafty practices of Papists, who would make men believe, that the chiefest godliness, and most meritorious good works of all required in the Law of God, are the works of the second Table; as Charity, Alms-deeds, &c. thereby deceiving the people to enrich themselves.

Are all the duties of the first Table greater than all the duties of the second?

No, unless the comparison be equally made: for the moral duties of the second Table being perpetual, are greater than the Ceremonial duties of the first being temporal: whereunto agreeth, That God will rather have mercy than sacrifice. Hos. 6. 6. Matth. 9. 13.

When do you count the comparison equal?

When they are compared in like degrees, as the chief Commandment of the first Table, with the chief of the second, the middle duties of the one, with the middle duties of the other; and the last and least of the former, with the last and least of the latter: Thus if we compare the greatest with the greatest, and the meanest with the meanest, the duties and breaches of the first Table are greater than the duties and breaches of the second. But though the principal service of the one be greater than the principal service of the other; if the comparison be not made in the same degrees: as if (for example) the murder of a man be compared with the least abuse of the name of God; or Adultery, with the least breach of the Sabbath; these of the second Table are greater.

Why is the second Table said to be like unto the first? Matth. 22. 39.

For that they go so hand in hand together, that no man can perform the one, unless the other, as St. John teacheth. So Ephes. 1. 2. chap. fourth and fifth. For whosoever keepeth the first Table well, cannot but keep the second: and whosoever keepeth the second, must needs keep the first.

What is to be said of those, that seem to keep the one, and care not for the other?

If they will seem to serve God, and are not in Charity, they are mere hypocrites; and if they will seem to deal uprightly with their neighbor, and have not the love of God in them, they are profane Hypocrites, and very Atheists.

Wherein else do the Tables agree?

First, in that they are both perpetual.

Secondly, in that they are both perfect.

Wherein do the Commandments of the first Table agree?

In this principally, that they concern the worship of God, and contain our whole duties towards him.

How are they divided?

They either respect the root of this worship, as the first; or the branches thereof, as the three following: For the fountain worship of God is prescribed in the first Commandment; the means of this service in the other three.

Why did God enjoin his worship in four Commandments?

That we might the better know and retain them in mind, or otherwise might be left the more without excuse.

What is common to these four Commandments of the first Table?

That everyone hath his several reason annexed, yet with this difference, that the first hath his reason going before the Commandment, and the other three have it following.

Have not the Commandments of the second Table their reasons also?

Yes verily in the Scriptures; but for brevity they are omitted in the Decalogue.

Why are the reasons of the Commandments of the first Table rather set down then of the second?

First, that we might know, that there is no less light left in us of the worship of God, then of the duties we owe to our neighbors.

Secondly, to teach us, that as all obedience should be grounded upon Reason and Knowledge, so especially that which concerneth God's worship.

What gather you of this?

That those are greatly deceived who think it sufficient, if they have the Commandments by heart, or can say them by roat.

Why is the reason of the first Commandment set before, which in all the other cometh after?

Because it serveth not only for a reason of this Commandment, but also for a Preface to all the ten; for it hath a reference to them all, and is a reason to urge the observance to everyone of them.

In what words is it expressed?

In these words of God, Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt, and out of the house of Bondage.

How prove you this to be a Reason, and not a Commandment, as some do think?

First, because it is commonly used for a reason of other Commandments. Exod. 20. 5. 7. Lev. 19. 36. 37.

Secondly, because it hath not the form of a Commandment.

Thirdly, since the other three Commandments have their reasons added, it is unlikely▪ that the first and chiefest should have none.

How is this Preface set as a reason to enforce the observation both of the first Commandment, and of all the rest?

Thus: If I be the Lord, the God which brought thee out of the land of Egypt, thou must take me for the Lord thy God alone, and keep all my Commandments. But I am the Lord thy God which brought thee out of the land of Egypt: therefore thou must take me for thy God alone, and keep all my Commandments.

What ground of obedience is there laid in this Reason?

That this Law is to be obeyed, because it proceedeth from him; who is not only the Lord our Maker, Psal. 100. 3. but also our God and Savior, 1 Tim. 4. 10. Psal. 36. 6.

Whence is the latter?

From the Covenant of grace, whereby he is our God, and Savior of them that believe, 1 Tim. 4. 10. assuring them of all gracious deliverances by virtue of his Covenant, from all evils and enemies, both bodily, and especially spiritual: a proof whereof is laid down in that famous deliverance of the people of Israel out of the slavery of Egypt, which was so exceeding great, that by reason thereof they were said to be in an Iron Furnace; Deut. 4. 20.

How can this belong to us which are no Israelites?

Though we be not Israel in name, or according to the flesh, yet we are the true Israel of God according to the spirit and promise.

Why doth the Lord make choice of that benefit which seemeth nothing at all to belong unto us, rather then of any other, wherein we communicate with them?

1. Because it is the manner of God to allure the Israelites, to whom the Law was given at first, as children with temporal benefits, having respect to their infirmity and child-hood: whereas we are blessed of God with greater knowledge, and therefore in respect of them are (as it were) at man's estate, Deut. 28. 13.

2. Because it was fittest to express the spiritual deliverance from Satan by Christ, which was thereby figured and represented; and so it belongeth no less, if not more, to us than to them.

3. Because we being freed from the slavery of our bloody enemies, whereunto we were so near, more than once, and unto whom we justly have deserved to have been enthralled, and it being the common case of all God's Children to be in continual danger of the like, and to feel the like goodness of God towards them; we may also make use of this Title, and esteem it a great Bond also of us unto God.

4. Because it was the latest benefit, the sweetness whereof was yet (as it were) in their mouth: and herein the Lord had respect unto our corrupt nature, who are ready to forget old benefits, how great soever.

What is there is this reason to set forth the true God whom we worship, and to distinguish him from all Idols whatsoever?

1. The name Jehovah, which betokeneth that he only is of himself, and all other things have their being of him: whereby we are taught, that there is but one true God, whose being there is no creature able to conceive, and that he giveth being to all other things, both by creating them at first, and by preserving and directing of them continually.

2. The name Elohim, or God; which in the Hebrew is of the plural number, to signify the Trinity of the Persons in the Unity of the God-head.

3. That he is both Omnipotent, and is able to do all things, and also willing to employ his power to the preservation of his people, proved from an argument of the effects, in the deliverance of the Israelites out of Egypt.

So much of the Preface. What are the words of the first Commandment?

Thou shalt have no other God's before Me. Or, Thou shalt not have any strange God before My Face. Exo. 20. 3.

What is the scope and meaning of this Commandment?

1. That this Jehovah, one in substance, and three in persons, the Creator, and Governor of all things, and the Redeemer of his people, is to be entertained for the only true God, in all the powers of our soul, Matth. 22. 33.

2. That the inward and spiritual worship of the heart, Prov. 23. 26. wherein God especially delighteth, Deut. 5. 29. and which is the ground of the outward, Prov. 4. 23. Matth. 12. 35. is to be given to him, and to none other, and that sincerely without hypocrisy as in his sight, who searcheth and knoweth the heart, Jer. 17. 10. For this word, Before me, or, Before my face, noteth that inward entertainment & worship whereof God alone doth take notice: and thereby God showeth that he condemneth as well the corrupt thoughts of man's heart, concerning his Majesty, as the wicked practice of the body; for our Thoughts are before his face.

What is forbidden in this Commandment?

Original corruption, so far forth as it is the fountain of impiety against God, Rom. 8. 7. with all the streams thereof.

What is required in this Commandment?

That we set up, embrace and sanctify the Lord God in our hearts, Isa. 8. 13. yielding to him in Christ, that inward and spiritual worship which is due unto his Majesty.

Wherein doth this consist?

1. In knowing of God in himself, in his properties, and in his works; for it should be the joy of every Christian soul, to know the true God, and whom he hath sent, Christ Jesus. Io. 17. 3.

2. In cleaving unto him. Deut. 11. 22. Josh. 23. 8. Acts 11. 23.

How is that to be done?

1. We must be persuaded of God's love to us, and so rest upon him for all we want; being assured, that he both can and will abundantly provide for us here and forever.