The Grounds of Divinity, Treatise (2 of 4)
That faculty of our ſoule, which takeeth knowledge, and determineth of all our actions, is called Conſcience, either becauſe it is a partner with another in the knowledge of a ſecret (which Another is God) or becauſe it is ioyned with certaine Principles and Rules of the Law, in the minde, and with memory; vſing the helpe of theſe in the execution of the office therof.
The office of Conſcience is two-fold: Firſt, to know all things in a man, or done, and omitted by man: all thoughts, words, déeds, affections, and the omitting of all duties: the ſoule by conſcience ſéeking it ſelfe, as by a reflection. As for inſtance: The Soule by ſcience knoweth a thing; the Conſcience, it knowes that it knowes ſuch a thing. The Heart thinkes a thought, good or euill: by conſcience the heart knowes that it thinkes ſuch a thought. By Faith the heart beleeues: by Conſcience, the heart knowes it doth beléeue. By affectious the Soule grieues, or ioyes: by conſcience we know we do ſo.Rom. 9.1. And hence the conſcience is called a Regiſter, or Notary.
The ſecond office of conſcience is to determine of the thoughts, words & deedes of men: which things as they are diuers, in regard of time, ſo is the action of conſcience diuers concerning them. The actions (to inſiſt onelyonly of them) are either paſt, or to come: Of actions paſt, conſcience determineth two wayes: according to double conſideration, or queſtion, of ſuch actions. As firſt, whether they were done or not done: ſecondly, whether they were well or euilly done.
For the firſt queſtion, whether an action were done or no, Conſcience within moſt certainly certifieth: As in Caine, when his Tongue ſaid, I know not where my brother is, his Conſcience ſaid, Thou knoweſt wherere he is: for thou haſt killed him. So in Dauid, when he was accuſed as a Traytor againſt Saul: his conſcience ſaid, that he was no Traytor, nor had conſpired againſt him. So in Iob, when his friends ſaid, he was an Hypocrite: his conſcience witneſſed within him before God, that he was none. And hence is conſcience called a witneſſe: yea, a thouſand witneſſes.
For the ſecond queſtion, whether a thing be well or ill done: Conſcience, with the helpe of certaine Principles in the Minde, iudgeth in euill things, as a Witneſſe accuſing, and as a Iudge condemning: In things well done, as a Witneſſe excuſing, and as a Iudge acquiting: And both theſe, after the manner of Practicall Reaſoning, as Paul ſheweth.Rom. 2.15. Of euill things thus: In the example of Caine, Hee that killes his Brother ſinneth grieuouſly (ſaith the Principle in the minde.) But thou Caine haſt killed thy Brother, (ſaith Conſcience as a Witneſſe by the helpe of Memory) therefore thou haſt ſinned grieuouſly, ſaith Conſcience an Accuſer. Againe, murtherers muſt be damned (ſaith the Principle of the minde) by the Law. But thou Caine art a murtherer (ſaith conſcience as an Accuſer:) therefore thou ſhalt be damned, ſaith Conſcience as a Iudge condemning. And from theſe actions of cōſcience come more or leſſe, feare, griefe, ſadneſſe, deſperation, & other fearefull conſequents. Of good things thus: in ye example of Manaſſes, or Mary Magdalen. He that ſorroweth truly for ſin, & leaueth it, and followeth righteouſneſſe, repenteth (ſaith the Principle, or Rule in the minde.) But thou M. or M. M. doſt ſo, (ſaith conſcience as a witneſſe,) therefore thou repenteſt (ſaith conſcience excuſing) Againe, he that repents ſhal be ſaued (ſaith the rule.) But thou M. or M. M. repenteſt (ſaith cōſcience excuſing:) therfore ye ſhalt be ſaued (ſaith conſcience acquiting) And hence come peace of conſcience, Ioy, boldneſſe to come into the preſence of God, &c.
The actions to come, of which Conſcience determineth, are either good or had: The conſcience, in regard of her Iudgement of good actions, may be called aſpurring or prouoking conſcience: As thus, if the queſtion be concerning kéeping of the Sabaoth: the commaundement of God muſt be kept, ſaith the Rule; but to kéepe the Sabaoth is a commandement of God, ſaith the Iudgement of Reaſon, therefore kéepe the Sabaoth, ſaith Conſcience. In regard of had things, the conſcience may be called a brideling, or a reſtraining Conſcience: as, if queſtion be, whether the Sabaoth may bee broken: thus, The commandement of God may not be broken: but to breake the Sabaoth is to breake the commandement of God, therefore breake it not ſaith conſcience. Thus by experience we féele within vsus, before we do a thing, a certaine power puſhing vsus backe, or egging vsus forward: or we ſéeme to heare a voyce in our breaſts, bidding, or forbidding vsus. And when we do contrary to the motion and moniſhing of conſcience, we are ſaid to wound, and to ſin againſt our conſciences, which is grieuous. Now remember how the Conſcience determineth of Actions: So alſo of Thoughts and Words.
Vſe 1. Looke well to thy conſcience, and examine it: for a good conſcience is not of Nature, but of Grace, by Faith,Rom. 5.1. through the bloud of Chriſt. For it is the bloud of Ieſus applied by Faith,Heb. 9.14. which purgeth the conſcience both from the guiltineſſe and filthineſſe thereof. Content not thy ſelfe then, though thy conſcience be quyet, and trouble thée not: for it may ſo be, and yet be ſtarke nought. Bee ſure that the quietneſſe thereof bee grounded on the righteouſneſſe of Chriſt, and the aſſurance of the pardon of thy ſinnes: Elſe when it ſtirreth and awakeeth, it will be like a Lyon, ready euen to rend out thy throat. Call therefore thy conſcience to her office here, which if ſhée diſcharge, and being rightly informed, excuſe thée, thou mayeſt truly hauehave boldneſſe before God: Otherwiſe, euen as a man that hath the gout, is not healed, becauſe for a little time he féeleth it not beat and fret: ſo neither doth the quietneſſe of conſcience argue the health and goodneſſe thereof, vnleſſe it be quieted by the blood of Ieſus. Better thy conſcience accuſe here then in the day of Iudgement, when (though it ſléepe now) it will, vnleſſe it be preuented, moſt certainely accuſe and confound. For the nature of it is alwaies to take Gods part, though it be againſt it ſelfe. Make then thy concience thy friend againſt that day; when a good conſcience will be more woorth then a whole world: The remembrance of which time, made Paul endeuoure to hauehave a cleare conſcience before God and men.Acts 24.16
Vſe 2. If thou once getteſt a good conſcience, kéepe it with all diligence: For as a good conſcience is a continuall feaſt:Prou. 4.23 Pro. 15.15. 2. Cor. 1.12 Yea, a very heauen vponupon earth; ſo an euil and guilty conſcience is an vnſpeakeable torment, yea a very hell, for a wounded ſpirit who can beare? If a man hauehave a good conſcience,Pro. 14. he cannot want comfort in the middeſt of the fire: But if a man were in Paradiſe, as Adam, with an euill conſcience, hee muſt néedes want comfort: for as the ſhadow followes the body, ſo doth an euill conſcience follow the vnrepentant ſinner, alwaies dogging him; and crying fearefully againſt him. Thou haſt ſinned: thou ſhalt be damned: driuing into moſt fearefull agonies and paſſions, euen vntounto finall deſperation, as in Iudas, if the mouth be not ſtopped by the merites of Chriſt. The Heathen thought, that thoſe who liued ill, were haunted with furies, and fiends: Surely, this is the fiend, euen thy euill conſcience; gnawing vponupon thy heart, and ſtinging as a Scorpion, neither canſt thou auoyde it, but onelyonly by faith in Chriſt. Kéepe therefore thy good conſcience (if thou haſt it) as the chiefeſt Iewell: which thou ſhalt doe, if thou obſerue theſe Rules. Firſt, cheriſh Faith: for it is the root of a good conſcience: Secondly, auoyd all ſinne, for as a moat in the eye, ſo ſinne troubleth the peace of conſcience: and as water queucheth fire, ſo ſinne putteth out the goodneſſe thereof. And therefore when Abigaile would perſwade Dauid from bloody reuenge, ſhe vſeth an argument from preſeruing the peace of conſcience, and perſwadeth him: Thirdly, walke in the continuall practiſe of righteouſneſſe: which, that wée may be able to do, namely both to auoyde ſin,Heb. 13.18 & to liue honeſtly: A fourth thing muſt bee done, which is the right enforming of the conſcience, that it be able to diſcerne good from euil, and miſtake not one for an other: for as an vnſkilfull Pilote, that knoweth not the coaſt, eaſily maketh ſhippewracke: and as a bad guide ſoone bringeth into danger, ſo a conſcience not inſtructed in the truth. For if thou doubteſt, and doeſt doubtingly, thou ſinneſt: though the action be lawfull in it ſelfe, yet not to thée: for whatſoeuer is not of faith, is ſinne. Rom. 14.23If thy conſcience erre, taking that to be good which is euill, thou canſt not but ſinne: for if thou doſt according to thy erring conſcience, thou ſinneſt in doing contrary to the commandement of God. If thou doeſt it not, thou ſinneſt alſo, becauſe thou doſt againſt conſcience, and there is no way to helpe out of theſe briers, but to enforme the conſcience in the truth; which is by the word of God, the rule of conſcience: by which it appeareth, that all ſuch which neglect the word of God,1. Corin. 14 24, 25. muſt néedes hauehave corrupt and dangerous conſciences.
Vſe 3. Neuer ſinne in hope of ſecrecie, for thou canſt not lie hidde; though thou couldſt conceale thy faults from al men, yea from the diuell, yet there is a bird in thy breaſt, which will tell tales, and bewray all: the conſcience is a thouſand witneſſes; happy is he which hath it to witneſſe for him before God.
Queſt. What meane you when you ſay that man was created in the Image and likeneſſe of God?
Anſ. I meane that neere likenes wheby Adam reſembled God; which conſiſted, partly in the immortality of his ſoule, partly in his dominiō ouer the creatures, but principally in the gifts of his minde, Coloſ. 3.10 Ephe. 4.24knowledge, holines, and righteouſnes.
Expli. Herein conſiſts the chiefe happineſſe of man, to be like his Creator: for God made not man like other things made, but like himſelfe; like I ſay, hauing ſome ſparkes of excellency, as repreſentations of the Diuine Nature; though this likeneſſe be ſuch that there remaines an vnſpeakeable diſtance betwéene God and man, euen in his greateſt perfection.
Though the feature of the body bee moſt beautifull, yet herein we place no part of the Image of God: though wee confeſſe, that euen as the lanthorne is illuſtrated by the candle within it: euen ſo the body is made, in ſome ſort, reſplendent, by the brightneſſe of the Soule within, in which the Image of GOD chiefly reſideth. And yet to ſpeake properly, we ſay not, that the Soule, but that the whole man was made according to Gods Image.
This Image (not to ſay any thing, of the ſpirituall Eſſence, and Immortalitie of the Soule) was partly in the dominion granted ouer the Creatures: which dominion was not direct: (for God is onelyonly the ſoueraigne Lord;) but profitable: conſiſting in his dwelling, and the vſe and benefit of the Creatures: yet the extent of this, onelyonly to the inferiour creatures, as the earth, ſea, ayre, and the creatures liuing in the ſame. Partly alſo was the Image, in the excellent Graces of Knowledge, Holines, righteouſnes, and Trueth, wherewith man was endowed; ſo that as the former reſembled Gods imperious maieſty, ſo this his infinite purity and Holineſſe. And this alſo wée are to remember, that the woman was made aſwell as the man, accorcording to the Image of God: though in regard of the ſubiection of the woman to the man, it more excellently, in that,1. Cor. 11.8. appeares in the man.
Vſe. Labor for knowledge, and grace to liue godlily, whereby thou reſembleſt God himſelfe: and this is commanded; Be ye holy, for I am holy, ſaith the Lord: 1 Pet. 1.16.For though thou haſt a body beautifull, and a ſoule endued with much vnderſtanding and wit; yet without wiſedome and righteouſnes, without knowledge of heauenly and ſpirituall things, and the practiſe of piety and dolines; thou arte not like vntounto God,Iohn 8.44. 1. Iohn 3.8 but like vntounto the diuell himſelfe.
Thus much of the firſt generall worke the Creation: now of the other, which is the preſeruation of the Creature called Prouidence.
Queſt. What is the Prouidence of God?
Anſ. The Prouidence of God, is that way or manner, Hebr. 4.13 Pſal. 36.6. & 104. Hebr. 1.3. Iere. 10.23 Iohn 5.17 Acts 17.28whereby I verely beleeue that God knoweth, preſerueth, gouerneth, and to their certaine ends directeth, all and ſingular the things, with their actions which he hath created.
Explic. As nothing could hauehave béene vnleſſe it had receiued a being of God, ſo nothing can continue, vnleſſe it be ſtill preſerued by him: Which preſeruation of the Creature, is eyther generall, or ſpeciall. The generall is that wherby he continueth the order, which he gaue the creature at the firſt; as the ſeaſons and tunes of the years, that the Sunne ſhould giuegive light, the fire burne, the earth yeeld fruit, bread nouriſh, &c. for this could not continue without the prouidence of God; as appeares in bread.Deut. 8.3. The ſpeciall is wherby he ouerruleth all ſecond cauſes, and the courſe of things, ſo oft as he pleaſeth: as making the Sunne to ſtand ſtill, and diuiding the Sea, &c. and alſo preſerueth, and careth for, not onelyonly the kindes of things, but alſo the particulars of euerie kinde, not onelyonly of the more noble creatures, as of Man (of whom more hereafter in the doctrine of Predeſtination) but of the leaſt and moſt contemptible, with all their actions and euents:Pſal. 147.8 9, 16, 17, 18, Mat. 10.29, 30. not any wind riſeth, not a cloud ſtirreth, not any raine, ſnow &c. falleth, not a ſparrow or little bird dieth, or commeth into the tallons of the Kite, or into the net of the Fowler, but by him, who worketh all things according to the: cunſell of his will: yea our very haires are numbred.
So that we beléeue the prouidence of God, to extend it ſelfe, euen to the baſeſt worme, and leaſt flie, as well as to the Angels in heauen, and that it is as large as his knowledge; equally containing all things, (though not giuing equall things to all) vniuerſalls, ſingulars: things neceſſary, things contingent; naturall, voluntary, good, euill, little, great; and that it ordereth and gouerneth all things, and actions, as he himſelfe hath decréed. Neither is this to flatter God, to ſay that he careth for eueryevery particular worme, flie &c. as if ſo be God cared onelyonly for multitudes,, and not for eueryevery each one: when our Sauiour ſaieth one Sparrow. Hee is as well able to know them, and to prouide for them, as to make them, and giuegive them life, and the paine is all alike to him, to care for eueryevery one, as for a multitude; neither doth it derogate from his greatneſſe, or goodneſſe, but rather amplifie the ſame, when hee neglecteth nothing which he hath made. Surely if it did not impeach his Maieſtie to make them, neither to preſerue them.
Queſt. But do you beleeue that Gods prouidence, extendeth it ſelfe to all actions of men, euen to decree, order, and gouerne euill actions?
Anſ. Yes indeede, Ibeleeue that euen the euill actions of men, are not only ly foreknowne, Gene. 45.5 2. Sa. 16.10 Acts 4.28but alſo decreed by God.
Expli. We néed not feare to attribute euill actions to the decrée of God, becauſe the Scripture ſo ſpeaketh; onelyonly we muſt ſoberly and wiſely vnderſtand it: namely, that Pharaohs cruelty, Sheme is curſing, Abſolons vncleannes, Iudas his betraying of Chriſt; are not by his reuealed wil approued, but forbidden: and yet that by his good pleaſure hee will permit the ſame. Which permiſſion we may not vnderſtand to be the ceſſation of his care and prouidence, or an ydle wincking at the matter; but ioyned with an actiue power, not of infuſing euill into men: but firſt of taking away or denying his grace, and of deliuering of them moſt iuſtly to Satan, and to the luſts of their owne hearts. And alſo of bounding their wils, purpoſes, and actions, and directing them to a good end. For God is ſo good that he would neuer ſuffer euill to be, if hee could not bring good out of euill; Euen as the ſkilfull Apothecary, knoweth how to vſe poyſon well, and to the good of the patient. And ſurely, this is amoſt pregnant proofe of the powerfull prouidence of God herein, when thoſe actions which are done by wicked men contrary to his will, yet are brought to ſerue and fulfill his holy will and purpoſe. For euen as in an Armie one fighteth for praiſe, an other for lucre of the ſpoyle, an other is egged forward by deſire of reuenge; yet all for the victorie, and for their Prince: and as in a ſhippe, ſome weigh vp Ankers, others ſtand at the pumpe, others at the ſterne, and all by ſeuerall workes labour for the ſafety of the ſhip: ſo, whatſoeuer the wicked propound to themſelues, yet the Lord ordreth all to his good pleaſure, will they, nill they: ſo that as an arrow flieth to the marke which the ſhooter aymeth at, without any ſence whither it goeth: So the Lord ſerueth himſelf by the wicked thogh they thinke not ſo much.Eſay 10.5, 6, 7. Hence is it that though the decrée of Gods prouidence (as hath béene ſaid) is concerning thoſe euill actions; yet neither is God guilty, nor man guiltleſſe, God is not guilty, becauſe he putteth no euill into men, but vſeth them as he findeth them, and ſo maketh them to ſerue his glory, who may vſe what creatures he will, and cannot vſe them, though they be euill, but well, becauſe he is infinitely good. Neither is man guiltleſſe, notwithſtanding the Decree: for ſinners are not excuſable, becauſe there is no force vſed towards them, but they follow their ſinnes with great pleaſure, and a very willing minde, and caſting away the care of vertue, do, of their owne accord, yeeld themſelues to their owne luſts, reſpecting in their euill déeds onelyonly the ſatiſfying of their owne wils, and not the fulfilling of the will of God. The Iewes did what the hand & will of God had determined before to be done to CHRIST; but they conſidered not that, but were led vntounto that ſinne by the malice and couetouſneſſe of their owne wicked and enuious hearts, which were the true cauſes thereof. So that, (as Saint Auguſtine ſaith) In one and the ſelfe ſame thing, GOD is iuſt, and Man is moſt vniuſt, becauſe in that one thing which they doe, there is not one cauſe for the which they do the ſame.
Here further it is to be marked, that the Decrée of God (in reſpect whereof all things are neceſſary) doth not take away contingency; which is, when a thing, whē it is, had a cauſe whereby it might hauehave béene otherwiſe. As the bones of Chriſt muſt be vnbroken in regard of Gods Decrée, and yet they might hauehave béene broken in regard of their owne nature, and the fréedome of the mindes of the Souldiers. Neither may any thinke, that hereby are fruſtrated, deliberations, prudence and vſe of meanes: for as God decréeth the being of things, ſo alſo the meanes wherby ſuch things ſhall be. As in regard of Gods Decrée, Lot cannot be burut in Sodome; but then he muſt eſcape, and hie him away out of the Citty. Dauid muſt ouercome Goliath, but then he muſt take his Sling, with the ſmooth Stones, with him. Manaſſes muſt be ſaued, becauſe God hath ſo decréed, but then he muſt repent and beléeue, which are the meanes of ſaluation appointed and decréed by God.
Vſe 1. Labour ſoundly to vnderſtand, and with all thy wit to maintaine this doctrine: for to deny the Prouidence is all one as to deny God:Pſal. 14.1. Pſal. 10.4.11. Pſa. 14.1.2 and this indéede is a maine cauſe of the prophaneneſſe of vile men.
Wherefore, denying a fatall deſtiny, whereby all things, euen God himſelfe, ſhould be tied to the nature of ſecond cauſes, and abhorring all conceit of fortune and méere chaunce (which are words fitter for Heathens then Chriſtians, which beléeue there is a GOD) let vsus hold faſt this Doctrine, that all things whatſoeuer are gouerned by an Ocular Prouidence:Pſal. 58.11 Heb. 11.6. Yea, if any thing fall out, which wee might thinke to bee by chaunce, becauſe wee ſee not the cauſe of it, yet to be perſwaded that ſo it was fore-ſéene, and fore-appointed and decréed of GOD, as that place of Numbers 35.22. compared with that of Exodus 21.13. doth moſt plainely ſhew.
Vſe 2. This Doctrine alſo comforteth many wayes: Firſt if wee (as we ought) carefully obſerue the experiences of Gods prouidence towards vsus, in the often vnexpected ſucceſſe of our affaires, we muſt needes both be confirmed in our Faith, the more ſtedfaſtly to depend and truſt on GOD, and alſo be hereby occaſioned often to giuegive thankes.
Secondly, if Affliction come, it teacheth, that it commeth not out of the duſt, but by the wiſe and iuſt appointment of GOD; And this breedeth patience.
Thirdly, whereas the Church, and ſuch as feare GOD, hauehave many enemies, this teacheth that they can do nothing but as GOD pleaſeth: yea, the very Diuels themſelues can neither hurt Iob, nor enter into the Swine, but as they are licenced by GOD, and when he pleaſeth to licence either Sathan, or euill Men, or other Creatures, to hurt his Children, or Seruants, he both boundeth them, beyond which they cannot go, and alſo in the end turneth all things to the beſt.Rom. 8.28. Pſal. 25.10
Fourthly, neglect not lawful meanes for the accompliſhing of thy lawfull deſires: for this were to tempt GOD: And yet truſt not in the meanes, though neuer ſo likely: for that were to ſacrifice to thy worth, and to commit a kinde of Idolatry. Haſt thou Bread? Then that is a good meanes of Nouriſhing: But God can breake the ſtaffe of it, and make it as a ſtone to thee: For man liueth not by bread onelyonly, but by the word of Promiſe annexed thereto.Deut. 8.3. In the vſe therefore of all meanes concerning either Corporall or Spirituall things, looke vp vntounto heauen, and pray for a bleſſing, or elſe thou watcheſt in vaine, thou laboureſt in vaine,Pſ. 127.1.2. in vaine thou vſeſt any meanes: yea, in the midſt of many difficulties, though thou then ſée no meanes, yet truſt in God,Gen. 22.8. for God will prouide, as Abraham ſaid: Wherefore go on cheerefully in thy calling, ſeruing God, and caſting thy care vponupon him,Pſal. 55.22. 1. Pet. 5.7. for hée careth for thée: Nay commit thy very Soule vntounto him in weldoing, as vntounto a moſt faithfull Creatour. For if God cloatheth the Graſſe,1. Pet. 4.19. regardeth a Sparrow, and numbreth thy ſuperfluities, euen the haires of thy head, how much more will hée kéepe, and prouide for thy Soule, if thou feareſt and obeyeſt him, I ſay Him; who regardeth all as one, and one, as if hée were alone; who is neither detained about the care of one, nor diſtracted about ye care of more: to whom nothing is hard becauſe Almighty, nor multitude of buſineſſe can ouerwhelme, becauſe infinitely Wiſe, to whom bée praiſe for euer. Amen.
Thus much of the generall workes by which God is deſcribed: Creation, and Prouidence, which extend to all things. Now of the more Speciall, which concerne the Church, which are Redemption, Sanctification.
Queſt. You ſaid that God is the Redeemer of his Church: What is Redemption?
Anſ. Redemption is a worke of God, whereby hee hath fully deliuered his Elect, from ſinne, the curſe of the Law, Eternall Death, and the power of the Deuill, 1. Cor. 1.30 Col. 1.14. Tit. 2.14.by IEVS CHRIST to the praiſe and glory of his Name.
Expl. The deliuery of Mankind from ſinne and death is, ſignificantly, by the Holy Ghoſt called Redemption: which ſignifieth, a purchaſing, or buying againe, or a Ranſoming at a price (as life for life) of them which are in bondage. Therefore is Chriſt called, a Price, Mat. 20.28 1. Tim. 2.6. Act. 20.28.a Counter-ranſome: The Flocke of Chriſt is ſaid to bee purchaſed with Gods owne Bloud: and Yee are bought with a price.1. Cor. 6.20
We were in bondage, euen to the very Diuell of hell, the great enemy of Mankind; and therefore vngodly men and women,2. Tim. 2.26. are ſaid to bee taken aliue, in the ſnare of the Deuill, at his will. Alſo wee were in bondage to ſinne, the curſe of the Law, and to eternall condemnation, from all which Chriſt hath deliuered vsus,Heb. 2.14. Gal. 3.13. Tit. 2.14. by a Price, euen Himſelfe.
But heere we muſt know that Chriſt ranſoming vsus out of the clawes of the deuill, by a Price, paies not this Price to the deuill, but to God: who deliuers ſinners to the deuill, as to his executioner to bee tormented: And when this worke of Redemption is ſpoken onelyonly, of taking vsus from ſathan, it noteth that wée are deliuered by power and force, not by a price: Therefore in the Goſpell, Chriſt in compariſon of Sathan, is called ye Stronger, who ouer-commeth him and diuideth his ſpoiles.Luk. 11.22. Col. 1.13. Wée are ſaid to bée deliuered foin the power of darkneſſe; where the word ſignifieth by fine force, to deliuer or plucke away. Euen as Dauid pulled the Lambe out of the Beares mouth, ſo hath Chriſt by his Almighty power, reſkued vsus out of the mouth of the Roaring Lyon: So alſo hée hath deſtroyed the deuill,Heb. 2.14. not by aboliſhing his ſubſtance, but by weakening his power, as the word there importeth: Chriſt then payeth his Bloud as a price to his Father, and ſo, forcibly deliuereth vsus from the deuill: Who hath the power of death, as the Hang-man hath the power of the Gallowes; not abſolute, but by commiſſion from God, for the tormenting of the wicked.
This Redemption wée ſpeake of, is ſo the worke of God, that wée exclude all creatures from any power, or poſſibility of redéeming vsus.Pſal. 49.7. And wée acknowledge it to bée the worke of the whole Trinity deliuering vsus in the perſon of the Sonne, who redéemeth vsus by his Merite, and by his Efficacy: by his Merite, deſeruing Redemption for vsus: by his Efficacy, effectually applying it vntounto vsus by his Spirit through Faith.
Vſe. Firſt, héere wée may ſée the wonderfull miſery, in the which wée are all, till wée hauehave our part, in the Eternall Redemption, purchaſed for vsus by Ieſus Chriſt: For firſt, we are vnderunder the power of ſinne, and the tiranny of the deuill: very Bond-ſlaues; more miſerable then euer were the poore Iraelites in Egypt, or now are the poore Chriſtians vnderunder the Turke: for the bondage of theſe is onelyonly bodily: ours more: bodily and ſpirituall alſo: our bodies and very Spirits being ſubiect to obey his filthy will in all things.Ephe. 2.2.
Secondly, we are all our life time in feare of death; euen as is the caſe of one condemned to the Gallowes, hee alwaies trembles and quakes at the approach and remembrance of the houre of his execution: So wee, if God make vsus ſenſible of our eſtate, in regard of ſinne, are alwaies haunted with the terrours of an euill conſcience, as with Furies and Fiends of hel: as Caine, Saul, Iudas.
Thurdly, wee are fire-brands of hell, ſubiect to eternall condemnation, for our ſinnes, &c. This is our miſery, which who ſo vnderſtandeth not, nor conſidereth, he neuer eſteemeth this wonderfull mercy of God in redeeming of vsus, as he ought: For as hee that ſuppoſeth himſelfe to bee mortally ſicke, highly reckoneth of the Phiſition which cureth him, and he which is troubled but with ſome light infirmity not ſo: Euen ſo, to him, to him onelyonly is the tydings of the Goſpell welcome, the Promiſe ſweete, the Bloud of Chriſt vnualuable, the LoueLove of God vnſpeakeable, yea, without meaſure, and paſſing all knowledge: which ſeeth his miſery, and ſeeleth his heart wrung with the fetters and bolts of ſinne, and which conſidereth of thoſe eternall torments due to the ſame.
Vſe 2. Here we ought alſo to conſider, of the Price whereby wee are ranſomed, and of the exceeding LoueLove of God. For the Price, it was neither gold nor ſiluer, nor any corruptible thing, but the pretious Bloud of the Lambe vnſpotted Ieſus Chriſt. Marke thou which readeſt:1. Pet. 1.18 19. It coſt the very Heart Bloud of Ieſus the Sonne of God, who was without ſinne, to ſaue thee a vile wretch, from eternall damnation which thou deſerueſt by thy ſinnes. The LoueLove of God herein appeared to be moſt wonderfull, in that he ſpared not his owne Sonne, but gaue him to death, euen for vsus and in our ſtead, who were, not his friends, but his very enemies: See what louelove the Father hath ſhewed;Rom. 6.7.8. that thou an Imp of the deuill by ſinne, ſhouldſt hauehave the Bloud of Gods owne Sonne ſhed to make thee his ſon or daughter. Let me ſpeake vntounto thee in ye words of Ezra, Ez. 9.13.14.which words he ſpake from the occaſion of a meaner deliuerance. Seeing God hath kept thee from being beneath for thine iniquities, and hath granted thee ſuch deliuerance, ſhouldſt thou continue in ſinne? ſhouldſt thou rebell, and returne to breake the Commandement of ſuch, ſo mercifull a God? by drunkenneſſe, blaſphemy, lying, pride, whoredome; or any profaneneſſe? Shouldeſt, thou deſpiſe the Saboaths, Word, Sacraments, Bloud of ſuch a Sauiour? Shouldeſt thou refuſe to ſacrifice thy Body and Soule to his glory, that refuſed not to ſacrifice his precious life for thy Saluation? Shouldeſt thou be a Niggard of thy duty to him, yea of thy beſt bloud, who was prodigall to expend and ſhed his Bloud to redeeme thee? Now God forbid.Luk. 1.74.75. Tit. 2.14.15. &c. Nay this, inexcuſably bindeth vsus all, to all thankefulneſſe, and true obedience.
Queſt. But you ſaid that Man was created according to the Image of God, in a moſt holy and happy eſtate: how then comes bee to ſtand in need of a Redeemer?
Anſ. I beleeue that Adam and Eue being created by God, according to his Image, in ſingular happineſſe, and placed in Paradiſe; did notwithſtanding willingly, and by the enticement of the diuell, fall away, tranſgreſſing Gods commandement giuen vntounto them; and ſo made themſelues, and their poſteritie; Gen. chap. 2. and 3.ſubiect both to ſinne and death, the wages of the ſame.
Expli. Though it be farre better to indeuoure to come out of the miſery we are in, then curiouſly to inquire, how wée came into the ſame: yet becauſe many neceſſary points depend on this; and wee neuer ſéeke the heauenly Phyſition till we vnderſtand and féele our diſeaſe, and the danger; Therefore it is neceſſary that wee ſhould hauehave ſome good meaſure of knowledge hereof. Which we ſhall attaine, if we conſider theſe two things: Firſt, what Adams ſtate was in his Innocency, and vponupon what conditions it did ſtand. Secondly, the manner of his fall: We will héere intreate of his happineſſe,Geneſ. 3. and the conditions thereof. The happines of our firſt parents may bee referred to theſe heads. Firſt, that they were created in the Image of God, together with the manner of their creation; but of this before.
Secondly, that they were placed in the Garden of Eden, tranſlated, by the Septuagint, Paradiſe, and commonly ſo called, becauſe it was a place of ſingular delight and pleaſure:Gene. 2.9. to 15. a moſt pleaſant place, in regarde both of the variety of all pleaſant fruits, (the Trées alſo of knowledge and life in the middeſt thereof) and alſo in regard of the pretious riuers watering the ſame: VntoUnto this our Sauiour alludeth when he ſaith to the Thiefe, This day thou ſhalt be with me in Paradiſe: not that Paradiſe wherein Adam was put, which was defaced in the flood: but Heauen, ſo called, for the happineſſe, ioy, and riuers of pleaſure which are there for euermore.
Thirdly, the happines of our firſt parents is ſet downe, from their fréedome from all things which might hurt their bodies, or diſturbe their mindes. They were both naked and were not aſhamed.Gen. 2.25. They were naked; Hereby is ſignified, that their bodies had a kinde of Impaſſibilitie; ſo that though they were neither hairy nor woolly as other beaſts, nor clad in apparrell, as now; but of a ſoft & ſmooth ſkinne, and naked: yet they were not ſubiect to the iniuries of the wether, as raine, wind, heat, cold, &c. They were not aſhamed. Not as though any vndecent thing were ſpoken of them, (as now he is accounted a beaſt that is not aſhamed of his nakedneſſe) but firſt, to ſhew, that inwardly in their mindes, did ſhine the Image of God; that is, Innocencie, ſanctity, and Integritie, &c. in which if they had continued, they ſhould not hauehave néeded their figge-leaues, nor any apparell: Secōdly, that outwardly in their bodies, there was excéeding beautie, and perfection of all parts, ſo that there was no vncomelineſſe, no not in thoſe members, which after ſinne, natural ſhame, for their deformity, and vnſéemlineſſe, teacheth vsus to couer. Thirdly, that in the inferiour parts of the minde and body, there was no inordinat motion or appetite; all members of the body, and inferiour deſires, being ruled and gouerned by the Inward grace of the minde: So that if wée meditate of theſe things, we can not but conceiue, that the happineſſe of our firſt parents was very great.
Now we are to conſider of the conditions, on which this happineſſe did ſtand; for they were created thus; but mutable, and changeable, & this ſtate to continue, and in the end to be tranſlated to a celeſtiall life,Ge. 2.16.17 if they kept the Commaundement of God; otherwiſe not.
The Commandement was about one of the Trées which were in the middeſt of the Garden, namely the Tree of Knowledge of good and euill; which was ſo called, not of the effect, as though it had a quality to ſharpen the wit, but of the euent, being a Sacrament of triall and admonition to them, that if they did eate of it, then they ſhould hauehave wofull experience, of the good they had loſt, and of the euil they had gotten, they hauing before a ſpeculatiue knowlege, but not a practical experience hereof. The other trée was called the trée of Life, both becauſe it had a power or vertue to preſerue life and health, and alſo more principally becauſe it was to our firſt parents a Sacrament of the continuance of their life in Paradiſe, and after, of their tranſlating vntounto a heauenly life, if they continued in obedience.
The Commaundement concerning the Trée of Knowledge contained a Prohibition, which was this:Verſe 17. Of the Tree of knowledge of good and euil thou ſhalt not eate. This Commaundement God inforceth by two reaſons: The firſt from the liberty God gaue them to all the reſt of the Trées of the Garden. Therefore he might wel abſtaine from this one.Verſe 16. The other reaſon, from the danger enſuing, if he did eate; Thou ſhalt die the death. Verſe 17.that is, Thou ſhalt certainely die, temporally here, in the ſeperation of the ſoule from the body; and ſpiritually in looſing the graces before ſpoken of, and eternally in the ſeperation of Body and Soule from God. This was mans happineſſe: and it ſtoode on this condition, if he obſerued the Poſitiue Lawe giuen him of God.
Vſe 1. Death, to ſpeake properly, is not naturall, namely according to the nature of man in his Creation:Rom. 5.12. but againſt nature, comming in by ſinne. Adam being created to immortality, that is in ſuch an eſtate, that if he had neuer ſinned, he ſhould neuer hauehave died. For although Adams body was mortall in it ſelfe, & could die; yet it had a power not to die, through the gift of the Creator, namely, if he continued in his integrity. So Adam in his ſtate of innocencie was both mortal, and immortal, in diuers reſpects: Immortall, hauing not an impoſſibilitie of dying, but a poſſibilitiy of not dying, which poſſibility he loſt by his ſinne, and inſtead thereof receiued a neceſſitie of dying; Thou ſhalt die the death. Hée was mortall, not becauſe he ſhould hauehave actually died, if he had not ſinned; but becauſe, if he ſinned, it was poſſible hée ſhould, or hée might die. Death then commeth not from Nature, but from Sinne.
Vſe 2. The remembrance of this happineſſe of our firſt parents, which they loſt to themſelues, and to vsus, by their fall, ſhould moue vsus, euen with teares of bloud (if it were poſſible) to bewaile our preſent miſery in which we are; which is … farre from that happineſſe, as the Earth, nay as Hell is from Heauen. Then Man was the Cedar of Paradiſe, the Picture of Heauen, the Glory of the Earth, the Ruler of the World, and Gods owne delight. But now he is the Fire-brand of Hell, the Picture of the Diuell, more baſe then the baſeſt creatures on the earth: clothed with no leſſe diſhonour and ſhame, then he was before crowned with honour and glory: Not onelyonly, as Nebuchadnezzar, tranſ-formed into a beaſt; but being made of the Temple of God, a Cage of vncleane Spirits: yea, the very habitation of the Diuell. Wherefore let vsus all take vp a grieuous lamentation, when we looke backe to our firſt glory, and to Paradiſe, our antient right. And if there be any ſparke of Heauenly courage & wiſedme in our breaſts, let vsus endeuour to recouer that by Chriſt, which we hauehave loſt in Adam: Nay, God offers, in his beloued Sonne, more glory, better happineſſe: let vsus not be ſo beſotted, as to ſuffer Sathan to deceiue, and depriue vsus of the Recouery of Gods fauour, by our continuance in ſinne, which firſt he made vsus looſe by committing ſinne, &c.
Vſe 3. Man in Paradiſe, in the time of his Innocency, might not be idle,, nor without a poſitiue law, for obedience: ſo that neither lobour in dreſſing the Garden, nor to be tyed to ſpeciall duty by the law, was any impeachment of his happineſſe: Thoſe therefore which place any pleaſure or happines in idlenes, or in deſiring to liue as they liſt, and to be lawleſſe, do excéedingly manifeſt ye vile corruption of their hearts: for idleneſſe, and lawleſſe liberty was not permitted to Adam in Paradiſe.
Q. I ſomething conceiue the happineſſe of man in his creation, and the conditions of the ſame: Now I pray you ſhew me, what was the manner of his fall?
Anſ. The fall of our firſt parents, was their voluntary tranſgreſſion of the commandement of God, in eating of the fruit of the forbidden tree; cauſed by the ſubtill malice of the Diuell, and their owne infidelitie, Gen. 3. through the whole chapter.
Expli. Out of the third chapter of Geneſis, which is called of ſome, The Patriarkes Catechiſme, we are taught of the fall and ſin of man, of the anger of God, of the puniſhment of ſinne, and of the beginning of mans miſery, vntounto the which he was not created; but into the which he fell, by the iuſtice of God, through his ſinne: points hidden from the wiſe, and reuealed by the word, by which we come to know the cauſe of all the miſeries which follow our nature; which miſeries the Philoſophers ſaw, and confeſſed: but the wiſeſt of them could neuer conceiue the cauſe thereof, which is ſinne. In this 3d chapter is alſo contained a moſt excellent (euen the firſt) promiſe of Chriſt. But we are briefly to conſider of his fall, which is ſet downe in the fixe firſt verſes: the reſt of the chapter ſhewing the conſequence of the fall.
The Diuell, being fallen irrecouerably, comes into the Garden, and in the forme of a Serpent, I meane ſpeaking in, and by a true Serpent, out of a cruell enuy of Mans happineſſe, and an inſatiable deſire of doing hurt, tempts the firſt Woman, and by the Woman, Man to ſinne, and preuailes: He boords the Woman thus: Yea? Hath God ſaid, ye ſhal not eate? Verſe 1.&c. As if he ſhould hauehave ſaid; It is alikely matter, that God cares what yee eate: What? do you thinke that God ſtands vponupon an Apple? It is not to be beleeued: Hath hee created all things for you, and would he not let you vſe all things? This is the firſt aſſault: which the Woman weakely reſiſteth, beginning euen at the firſt to yeeld,Verſe 2.3. as appeareth by rehearſing the commination, or threatning, falſly: For whereas God ſaid;Gen. 2.17. Thou ſhalt dye the death, nothing the certainty of it; the ſpeaketh doubtfully: Leſt yee dye. As if ſhe began to thinke, that it might be they ſhould dye, if they did eate, it might be not.
The Diuell perceiuing the Woman to ſtagger, and the wall of her faith to ſhake, plies all his ordinance to the battry. For the word was no ſooner out of her mouth, Leſt yee dye: Verſe 4.but he replieth: Yee ſhall not dye at all. As if he ſhould hauehave ſaid: What? Dye? with eating ſo faire in Apple? Can there be any hurt in this? Silly Woman! Yée ſhall not dye at all. God affirmed, Yee ſhall dye certainly. The Woman doubteth, Leſt yee dye. The Diuell, that old Lyer, denieth; Yee ſhall not dye at all. Then (not giuing the Woman any reſpite to bethinke her, or to reply) he accuſeth God of enuy,Verſe 5. and promiſeth Diuinity vntounto them. O (ſaith hée) God knoweth, &c. As if he ſhould hauehave ſaid, God enuies your hahpineſſe, and I cannot but tell you of it. For he knowes well inough, that if you ſhould eate of that trée, you ſhould ſée that you neuer ſaw: (O ſubtile deceiuer!) and that yée ſhall be as Gods. Impudent liar! when as by this meanes both they and their … became like vntounto him. Beholde O woman (ſaith he) what a goodly Trée this is! how pleaſant to the eye, delicate to the taſte, diuine for vſe. Can it doe you any hurt? would any but fooles abſtaine? goe to, eate and feare not, Ile warrant you: And then the woman yéeldeb, and ſéeing that it was good for meate, pleaſant to the eyes, and a Trée to bée deſired to get Knowledge; ſhe tooke of it, and did eate, and by theſe ſame reaſons perſwaded her huſband, and gaue him, and hée did eate. Ah! and Alas!Verſe 6. whoſe heart is not moued to ruth, who mournes not that conſiders the fall of the Mighty? Oh! How were the Mighty ouerthrowne in the midſt of Paradice by the ſubtilty of the Serpent? Euen holy Adam by the enticement of his Wife! Tell it in the gates of the Citties, Preach it on the houſe tops, and publiſh it in the eares of all the world, till the Inhabitants of the earth mourne for the miſery that is come vponupon them, euen till the Elect and Beloued bee deliuered and renewed by the ſtrong Arme, and Grace, of their Reſtorer and Sauiour IESUS CHRIST.
This is the fall, of our firſt Parents euen their moſt grieuousſinne: which is not to bée meaſured by the price of the Apple, but by the Perſon, whoſe Commandement is broken; together, with the great reaſon they had to kéepe it, and the eaſines of performing the ſame. It is thought of ſome to bée the greateſt ſinne pardonable, that euer was committed: and ſurely it was moſt heynous, and iniurious to God our Creator; being called the Fall, becauſe it is not one ſinne but many: as, Firſt, Doubting: Secondly, Infidelity: Thirdly, Security: Fourthly, Curioſity, ſeeking wiſedome beſide the Word: Fifthly, Pride: Sixthly, Idolatry, preferring the deuill and his lyes, before God and his Truth: Seuenthly, horrible Vnthankefulneſſe: Eighthly, contempt of God: Ninthly, murder both of themſelues and of their Poſterity, &c.
The conſequents of this fall, followes in the ſeuenth verſe, to the end of the chapter, viz. when they had both thus eaten, then their eyes were opened, and they ſaw that that were naked; and they were aſhamed, & fled from God, &c. Their eyes were opened: Not that they ſaw not at all before, but to ſée that which they ſaw not before, to wit, their owne miſery and ſhame: In the act of their ſinne their eyes (that of their vnderſtanding) were ſhut by the Witch-craft of the Deuill: After their ſinne, they are opened; their conſciences accuſe them of guiltineſſe, they ſenſibly féele their nakedneſſe; that is, the corruption their nature, the loſſe of the Image of God; And are aſhamed: Then they ſéeke figge leaues to couer the nakedneſſe of their bodies, flye from God, deny the fact, and moſt impudently excuſe themſelues: the woman laying the blame vponupon the ſerpent, the man vponupon God. Then God ſentenceth them to all manner of miſeries for their tranſgreſſion: and yet in mercy propoundeth a Sauiour, which is ye ſéed of ye woman, Ieſus Chriſt, by whom they might bée ſaued through faith and repentance▪
Vſe 1. If Adam and Eue, hauing the Image of God ſhining in them, and being in Paradice, were not out of the gun-ſhot of Sathan, but were tempted and ouercome: What perſon or place can then bee frée? yea, who can preuaile? but onelyonly ſuch which obtaine ſufficient grace, continually pray for ſtrength,1. Pet. 5.8. Epe. 6.10.11.12. 2. Cor. 12.9. &c. and watch againſt this deuouring enemy, putting on the whole armour of God.
Vſe 2. In as much as Sathan doth not at firſt plainly tempt Eue, to diſobey God, but firſt cunningly, beginnes to bréed a doubt in her minde of the certainety of Gods Word, wée are taught two ſingular things: Firſt to obſerue the order of the deuils procéeding in temptation, for looke how hée delt with Eue, ſo he dealeth with vsus, drawing vsus, not bluntly and at the firſt daſh, into euill, but by degrées: As when hée would kéep men from Repentance, that they might be damned with him; hée will not at firſt ſay, Ye néed not repent at all: but thus, (much like as hée dealt with Eue) Yea? beginne ſo ſoone to bée preciſe? What? a yong Saint? Looſe your beſt time? The flowre of your age? Wither your body with griefe, care, ſtudy, and melancholy? Bury your ſelfe quicke? Tuſh: giuegive your ſelfe liberty; you are yong, you ſhall hauehave time enough afterwards, you néed not repent as yet. Thus doth the ſerpent hiſſe: But yéeld in this, and deferre thy Repentance, and then hée will rore out boldly; Thou néedſt not repent at all, &c. Secondly, hence we are taught, that if we would be preſerued in the time of temptation; then one ſingular meanes is to hold faſt the word of God, and to beléeue it: which was the weapon wherewith Chriſt repelled and foyled the deuill in the Wilderneſſe:Mat. 4.10. when he brought Eue to doubt of this, ſhée was eaſily ouercome: ſo if he can bring vsus to neglect, contemne, or ſpeake euill of the Word, or but to doubt of the truth of it, hee makes reckoning we are his owne: This is, as if wee ſhould yéeld our weapons into our enemies hands, to cut our owne throats, for then we muſt needs bee ouercome, &c.
Vſe 3. From the guiltineſſe of conſcience, corruption, ſhame, and other miſeries, iſſuing from the diſobedience of our firſt Parents; we learne what it is to ſin: namely, to bring our ſelues vnderunder the danger of all the curſes and plagues of God. The deuill promiſeth pleaſure and profite, if we ſinne, fulfilling our owne luſts, beléeue him if thou wilt: he that tempts thée now, will, if thou beeſt ruled by him, torment thée for it afterwards. Remember how hee promiſed a kind of Diuinity to our firſt Parents, and tremble. Labour what thou canſt to reſiſt him, and repent.
Vſe 4. When we ſee our nakedneſſe, bodily, or ſpirituall, or feele any cold or heat hurtfull; ſickeneſſe, want, paine, &c. we ſhould call to minde the originall of all theſe our ſinnes, and be humbled, &c.
Queſt. What if Adam and Eue thus offended, what's that to vsus?
Anſ. Yes very much; for though Adam actually tranſgreſſed, yet becauſe he was not, as a priuate, but as a publique perſon, repreſenting, and the very roote of all Man-kind: receiuing, and looſing, not onelyonly for himſelfe, but for all his Poſterity, the Grace which hee had: Therefore his fall made both Himſelfe, Rom. 5.12. Rom. 5.18. Rom. 5.19. Gen. 5.3. Pſal. 51.5.and all Mankind alſo, Culpable, Guilty, and Corrupt, &c.
Expl. In Adams ſinne, three things concurred: Firſt, the Actuall Tranſgreſſion: Secondly, the Legall Guilt: Thirdly, the Naturall Prauity, or Corruption. Theſe three are conueyed to all Poſterity (the Virgin Mary not excepted) which are by Naturall Generation deſcended of Adam; and that, three waies. The fault by participation, For as Leui was in Abrahams Loines, ſo were we in Adams: Therefore the Apoſtle ſaith:Rom. 5.12. That in Adam all ſinned. The guilt, by imputation; as the ſonne of a Traytor, looſeth the honour his father loſt by his Treaſon: Therefore Paul ſaith;Rom. 5.18. By the offence of one the guilt came on all men to condemnation, and this is meant when wee ſay the ſinne of Adam is imputed to vsus. The Corruption by Generation; therefore it is ſaid: By one Mans diſobedience, Rom. 5.19.wee are made ſinners: So Adam begat Seth, not according to ye image in which he was firſt created, but in his Image as he then was, corrupt; that is, a corrupt father, begat a corrupt ſonne.Gen. 5.3. Ioh. 3.6. As that which is borne of the Fleſh is Fleſh: As a ſerpent engenders a ſerpent, ſo ſinnefull men begets ſinnefull men, according to the Rule: That which is begotten followeth the nature of that which doth beget. Neither doth this hinder, becauſe ſome are regenerated and their ſinnes pardoned; for men beget not children, as they are regenerate, but as they are men: euen as a circumciſed father begetteth an vncircumciſed ſonne: and as cleane ſéed-Corne commeth vp with ſtraw and chaffe, and other wrecke: ſo men, though they hauehave obtained grace, beget children which are borne and conceiued in ſinne.
Vſe 1. Hence we learne, that children are corrupt, not onelyonly by imitation, but alſo by nature: not as it was at firſt created, but as it is now corrupted: none partaking thereof (Chriſt onelyonly excepted) but being culpable, guilty, and corrupt thereby.
Vſe 2. This alſo admoniſheth parents, with all care to endeuour to bring vp their children in the inſtruction and information of the Lord; that as they are Inſtruments of their generation, & alſo of their corruption and guiltineſſe, conceiued by the ſame: ſo they become inſtruments, by their good Education and Diſcipline, of their regeneration by the Spirit of God. Surely theſe parents which beget and bring forth children, and care not to teach them the feare of God, and to inſtruct them in holineſſe, both by doctrine and example, bring forth Children (as much as in them lieth) fort the Diuell, and not for God, &c.
Q. Tell me more plainly, what is that corruption that you ſay is conueyed vntounto vsus from Adam?
Anſ. It is that which is called Originall ſinne: which is the diſorder of the whole man, and the guiltineſſe of Adams tranſgreſſion, Gen. 6.5. Rom. 7.18 Pſal. 51.7. Rom. 8.7. 1. Cor. 2.14 Iam. 1.14.15. Mat. 15.19brought vponupon all mankinde by the fall of Adam; whereby they want the righteouſnes which ought to be in them, and hauehave that vnrighteouſneſſe which ought not to bee in them, which makes them inclinable to actuall ſinne, being the fountaine thereof.
Expl. This corruption of Nature is called Originall ſinne, or of beginning; becauſe it was from the beginning, as ſoone as euer the fall of Adam was: and alſo, becauſe it is one of the firſt things which is with the childe in the conception: And further, becauſe it is the beginning of all actuall ſinne. Generally and more largely taken, it ſignifies the ſinne of Adam, the guilt following, and the corruption: but more ſtrictly, it is vſually taken, onelyonly for the corruption of nature, which implieth the loſſe of the Image of God; and in the ſtead thereof, in the minde, blindneſſe and vanity; in yt will, ſtubbornneſſe and rebellion; and in the affections, ſences, and the whole body, grieuous diſorder, contrary to that that ſhould be, and inclinable to all euill: Yea, we may not thinke, that the ſubſtance of body and ſoule, or any faculties, are impaired; but as in a poyſoned Fountaine, there is the water, and the running, onelyonly the wholeſomneſſe is taken away: ſo onelyonly the ſoundneſſe of theſe is loſt, and in the roome therof, all vnſoundneſſe hath taken place. This corruption, which wée thus ſpeake of, hath truely the nature of ſinne, and maketh ſubiect to the wrath of God, as is manifeſt in Infants, which die, though they hauehave committed no actuall tranſgreſſion,Rom. 5.14 as Paul reaſoneth. And this is further to be remembred, that it is not ſo deriued vntounto vsus, that one hath one part of originall ſinne, and another another part; but it is wholly in eueryevery one, and is the Séed and Spawne of all ſinne, euen of the Sinne againſt the Holy Ghoſt.
Vſe 1. Hence we ſée, that we are corrupt and guilty of Hell, euen in our mothers wombe: being conceiued in ſinne:Pſal. 51.5. ſo that a childe of a day old is not innocent, though we call them ſo, in regard of any actuall rebellion in their owne perſons performed: for there is in them Sin, or concupiſcence, in ye firſt act, as they ſay, euen as rauenouſneſſe in the Lyons, or Wolues Whelpe; which alſo afterwards will breake out into the ſecond act in time to come. Euen as therefore, we kill an old Wolfe, or Snake, for the hurt it hath done, or is ready now to do, and alſo all the yong ones for the hurtfull nature they hauehave, which in time will ſhew it ſelfe: So God may iuſtly caſt, euen Infants, into Hell, for the corruption of their nature, and will, all ſuch of them, which he hath not, by election of grace, ordained to eternall life.
Vſe 2. Seing there is in eueryevery one, an inclination, through corruption, vntounto all ſinne, euen that vnpardonable one: then, if thou hauehave receiued grace and power to maiſter thy corruptions, acknowledge him who hath diſcerned thée: and when thou ſéeſt a Drunkard, or any other ſinner wallowing in his ſinne, praiſe God; for thou art of the ſame Mould and Mettall, and if thou doeſt not the like, it is not the goodneſſe of thy nature; but the mercy of God, reſtraining, or ſanctifying thy corrupt heart. Alſo, let it teach thée, not to deſpaire of thy neighbour, or raſhly to condemne him, that yet hath not obtained grace: For as thou being, by nature, in the ſame condemnation, haſt obtained mercy: ſo what knoweſt thou, how God will deale with him? Rather pray for him, and endeuour to bring him to the partaking of that grace which thou haſt receiued; which is indéed a property of true grace.
Vſe 3. This alſo teacheth a ſingular point of Wiſedome: namely, in the practiſe of repentance, to ſtrike at the roote, to crucifie the fleſh, and the affections, and to deſtroy the body of Sinne: As Phyſitions, which in the curing of a diſeaſe, remoue the cauſe: or as a man that would deſtroy Wéeds, pluckes them vp Roote and Rinde; bend all thy force, ſtudy and ſorrow in repentance firſt this way. For from whence are Drunkenneſſe, Whooredome, Idolatry, Blaſphemy, Lying? &c. euen from this bitter root, this vncleane fountaine of Originall ſinne.2. Reg. 2.21 As therefore Eliſha healed the bitter Waters, by ſeaſoning them at the Spring: So he that would hauehave a ſound and holy life, muſt labour to be ſound within, and that his heart be truely ſeaſoned with grace: elſe all is to no purpoſe. And here is the difference betwéen Hypocrites, and ſuch as are truly renewed: they cut off the branches, theſe the roote: they reforme the action, theſe the affection of ſinne. Therfore as Sara will hauehave Iſmael put away, and the Bond-woman his mother alſo: ſo are we alſo, to put from vsus all euill actions, and to mortifie euen the affection of ſinning, if we would ſoundly repent.
Q. You ſpeake of Actuall and Originall ſinne: what is ſinne?
Anſ. Sinne is the tranſgreſſion of the Law.1. Ioh. 3.4
Q. What is the Law you ſpeake of?
Anſ. The Law which I meane, is the eternall Rule of Righteouſneſſe in God, manifeſted to man, firſt in the Creation, afterward repeated by the voyce of God, and written in two Tables of ſtone by the finger of God, containing diuine precepts what we ſhould be, doe, and leaue vndone, requiring perfect obedience vnderunder the hope of life, Eſay 8.20. Exo. 20.1. &c. Pſal. 19.11 & 119.105 Leui. 18.5 Deu. 27.27and puniſhing the leaſt diſobedience with eternal death.
Exp. The law is taken ſundry waies in the Scripture, héere we take it for the Morall law, contained in the ten Commandements: we call it an eternall Rule of righteouſneſſe in God: becauſe it is a bright beame iſſuing from the Father of Lights, containing the ſumme of his wil, concerning his worſhiip, and the duety of man vntounto him, and to his neighbour. For Gods wil is the rule of all righteouſneſſe; the Law the Copy of it:Math. 6.10 and 7.21. therefore obedience of workes, is called diuerſe times, doing of Gods will, in his word.
This Law is an eternall rule, becauſe it was alwayes in God, and ſhall for euer continue, euen vntounto all eternity, perfectly to be kept in heauen; and alſo to diſtinguiſh it from the Ceremoniall and Iudiciall Lawes, which are abrogated. The Ceremoniall in regard of Vſe and Obſeruation; and the Iudiciall, in regarde of Obligation: So that, as wee may, at no hand, bring into vſe the Leuiticall Ceremonies, ſo we are not bound to the ſame forme of Lawes Politicall, which were giuen to the Common-wealth of the Iewes. And yet the generall equitie of both remaines; of the Iudicialls, that ſinne is to be puniſhed by the Magiſtrate: of the Ceremonialls, that God is to bee worſhipped in the comelineſſe himſelfe hath commaunded: beſides the ſubſtance of theſe Ceremonies, which remaines for euer, Ieſus Chriſt.
This Law was at the firſt printed in Adams heart; the knowledge and louelove thereof, being a part of the Image of God in him. A glimmering whereof God, in his ſingular wiſedome, continued in the heart of man after the fall: namely, ſo much as might ſerue for the continuing of fellowſhip and ſociety amongſt men,Rom. 1.19.2.15. and which might leaue them without excuſe. This remnant we vſually call the Law of Nature, not that mans nature is the Author of it, but becauſe it is imprinted in the ſame. Afterward the Lord repeated that Law on Mount Sinai, and writ it in two tables of ſtone, to conuince the ſtony hearts of men.
Queſt. What are the words of this Law?
Anſ. The words of this Law are theſe; Then God ſpake all theſe words, and ſaid, I am the Lord thy God which brought thee, &c. as it followeth in Exodus chap. 20. from the beginning of the firſt verſe to the end of the ſixteenth.
Expli. Theſe tenne Lawes, or Lawe Sentences, are the ground and rule of all righteouſneſſe, with the which whatſoeuer agréeth, is good. Whatſoeuer diſagréeth, is euill: containing the generall heads of al duties to God and man which can be required. Diuided into two Tables, the firſt containing our duety to God, the ſumme where of is: Thou ſhalt louelove the Lord thy God with all thy heart, &c. The ſecond, our duety to our neighbour, the ſumme whereof is,Matth. 22.37, 38, 39. Thou ſhalt louelove thy neighbour as thy ſelfe. Alſo it is diuided into tenne Precepts. The manner of giuing this law was very ſolemne and terrible:Deut. 10.4. Exod. 19. worthy to be often read, and marked of all. For the meaning of theſe Commandements, theſe generall Rules are to be obſerued: Firſt, they are to be vnderſtood as the Prophets and Apoſtles hauehave expounded and taught them. Secondly, In all affirmatiue Precepts the negatiue, and in all negatiue, the affirmatiue are to be vnderſtood. Thirdly, the maner of ſpeach is to be obſerued, as firſt concerning perſons, by, Thou ſhalt, and ſhalt not; is meant eueryevery one; none are exempted: Secondly, concerning things forbidden or commaunded; vnderunder one particular named; all of that nature, and kind, with the ſignes, cauſes, and effects, are vnderſtood. Fourthly, the Lawe is ſpirituall, not onelyonly brideling the hands, but the heart and firſt motions thereof. Fiftly, No creature can fully ſée into the depth of the doctrine, and particulars contained in it. Sixtly, None can diſpence againſt this Law, but God onelyonly, either in whole, or in part.
Vſe 1. Firſt, we are to praiſe God for giuing the Law, without the which wee could neuer attaine to the knowledge of ſinne, and ſo of our wretchednes thereby; for by the Law comes the knowledge of ſinne. Of the which,Rom. 3.20.7.7.8. ſo long as wee are ignorant, we neuer ſéeke for remedy by Ieſus Chriſt: euen as that man neuer ſéekes the Phyſition, which knoweth not that he is ſicke: Many thinke aſwell of themſelues, as the Phariſe, till the Law come: and then they appeare as blacke as hell. Therefore when the pride of thine heart diſcouereth it ſelfe, by any vaine conceit of thy owne worthineſſe: Looke thy ſelfe in the true glaſſe of the law, that thou maiſt be humbled.
Vſe 2. With all reuerence heare, and with all care obey this Law: for if the gining of it were ſo terrible; how terrible ſhall the reuenging of the tranſgreſſions thereof be; thinke you?
Vſe 3. From the number of the Precepts, being tenne, we may profitably remember, that as they are not many, but few; not confuſed, but orderly; and diſtinct; not long and tedious, but excéeding ſhort: that we ſhould in no wiſe be ignorant of them, the Lord hauing framed them ſo: that they may be carried in minde, as readily as the number of our fingers and toes.
Vſe 4. In aſmuch as the Lord forbiddeth all tranſgreſſions, vnderunder the names of the greateſt ſinnes of that kinde, as all oppreſſion vnderunder the name of Murther: all deceit vnderunder the name of Theft; &c. We are carefully to auoyde all, euen the leaſt ſinnes, euen ſinfull thoughts: for (whatſoeuer we thinke) no ſinne is little, but in the account of God; euen vniuſt anger is murder. Extenuate not therefore, nor minſe thy ſinnes, ſaying; Oh this is a trifle. I would no body did doe worſe. I hope I am neither whoore nor thiefe, &c. for all vnchaſte and wanton lookes, ſpeaches, &c. is whoredome, all couetouſneſſe, deceit, and griping in bargaining, &c. is theft in the ſight of God: But rather be humbled for them by true repentance, that they may be forgiuen. For the leaſt euill thought ſhall damne a man, without Chriſt, according to the tenour of this law;Gal. 3.10. Curſed is eueryevery one that continueth not in all things written in the Law to doe them.
Queſt. But is not this Morall Lawe abrogated by Chriſt?
Anſ. Not, as it is a rule of our life, for ſo it is eternall, not to be aboliſhed eyther heere, or in the life to come; Math. 5.17 18.but in regard of the appurtenances of it: as the Threatnings, and Curſe, Rom. 6.15. and 7.6. Galat. 3.13 and 4.5.and the ſeuere exaction of obedience in our perſons, vntounto Iuſtification, it is aboliſhed to the children of God.
Explic. There are thrée voyces of the law: The firſt is, Thou ſhalt doe this, and auoyde that: This is neuer to be at an end: but the law this way, as it is a doctrine commaunding good, and forbidding euill, ſhall by vsus be moſt perfectly fulfilled in heauen, where we ſhall moſt perfectly louelove God and our neighbour, which is the whole law: and Saint Paul ſaith,1. Cor. 13.8. That louelove neuer is to be aboliſhed. The 2d voice of the lawis, if thou doſt this in thine own perſon, thou ſhalt liue. The third: If thou doeſt it not, or doeſt the coutrary, thou arte accurſed: Now the Morall law is abrogated, and the mouth thereof ſtopped to the children of God in theſe two laſt reſpects: The Goſpel teaching life and ſaluation by another, which is Chriſt; who alſo hath for vsus, and in our ſtead, borne the curſe of the law: but of the vngodly the law ſtill exacteth their perſonall obedience, and thundreth out the plagues and iudgements of God againſt them for the want thereof.
Vſe 1. Chriſt hath purchaſed thée liberty, but not of the fleſh; that thou ſhouldeſt liue as thou liſt, without a law: but onelyonly from the neceſſity of Iuſtification by the law: and from the curſe thereof. But to the obedience thou art bound to doe thy vtmoſt endeuour, more then before, euen for the Redemption ſake, which thou haſt obtained, &c.
Vſe 2. Hereby alſo we perceiue that Redemption from the Law is a benefite not to be valued by Gold: Wée feare ſathan, and ſinne, as wée hauehave great cauſe: But, neither ſathan without ſinne, nor ſinne without the Law, can any way harme vsus, for the ſting of death is ſinne,1. Cor. 15.55. and the ſtrength of ſinne is the Law. Whether the Law require perfect obedience in our owne perſons, or threaten damnation for the leaſt diſobedience; the voyce of it is more vnpleaſant, then the croking of the Frogs and Toads in Egypt: more terrible then the noyſe of thunder, yea then the roaring of the deuils: For euen the Iuſteſt men (how much more the wicked and profane) euen the Iuſteſt men, I ſay, are guilty of many ſins, and if there be no meanes to quiet the Law, they muſt néeds bée ſubiect to the terrours of an accuſing Conſcience in this life (which are the very flaſhings of hel-fire, alas! who can beare them) and bee euerlaſtingly damned in ye world to come. And beſides, in as much as the Law requireth perfect obedience, of parts and degrees euen to a haires bredth: What peace can the beſt man or woman in the world hauehave in any thing they do? for they muſt néeds méete with the curſe, euen in their beſt actions: in as much as the beſt are imperfect, and that which is imperfect is curſed by the Law. No maruell then that the Papiſts, and our Ignorants ſo do vponupon the Law, ſéeking to be iuſtified thereby: Surely, if there were no other way to Iuſtification, but by the Law, we ſhould all be damned: but there is another way, which is the obedience of I ESUS CHRIST apprehended by faith, &c.
Vſe 3. If thou comfortably ſeekeſt the benefite of Redemption from the Law in thy conſcience, labour to preſerue it, by Faith, Obedience, Repentance, Prayer, and other holy exerciſes, and carefully beware of all ſinne, leaſt thou come within the dynt of the Law: for ſinne ſubiects vsus vntounto it: as therefore the burnt child dreads the fire; and euen the Bird that hath bene once ſhaken in the Net, is not eaſily taken againe; ſo if thou beeſt free, keepe thy ſelfe ſo: Sinne bringeth into bondage. As therefore wee reade how the Romanes. in deteſtation of the name of proud Tarquine, who tyrannized ouer them, baniſhed a good Cittizen, onelyonly becauſe hehad that name; euen ſo, if thou truely knoweſt what a precious thing thy Redemption is, it will make thee hate the very mention (much more the practiſe) of ſinne, which fruſtrateth the ſame, &c.
Queſt. What is then the vſe of the Law?
Anſ. The vſe of the Law is three-fold: Firſt, to reſtraine corruption from breaking forth into externall tranſgreſſion: Gal. 3.19. Rom. 7.7.8.9.10.11. Ezech. 20.19. Pſal. 19. & 119.Secondly, to diſcouer, make worſe, and condemne ſinne: Thirdly, to inſtruct vsus, in the true worſhip of God, and to rule our liues.
Expl. If a man know not the vſe of that which he poſſeſſeth, or hauehave a Iewell, and know not what it is good for, it is vnprofitable to him. So, the Law is good to him which knoweth how to vſe it:1. Tim. 1.8 And a man may ſo vſe it, that it may bee moſt hurtfull vntounto him: as namely, if he ſeeke Iuſtification by it, which is onelyonly by faith in Chriſt: It may not be vſed as a healing Plaiſter, for it hath no ſuch nature; but as a Corraſiue, that the dead fleſh of our proud hearts being eaten out by the ſharpeneſſe of the Law; we may be fit to be healed by the Bloud of Chriſt.
Firſt therefore the Law ſerues, by the threates of it, to reſtraine vsus from ſinne, and to keep and containe vsus in obedience: and this is the vſe which the Phariſies and Hypocrites, make onelyonly of it: being indeed proper to the vnregenerate, and therefore alſo dealing with the beleeuers, ſo farre as they are vnregenerate: For otherwiſe, as they are ſpirituall, they are a Law to themſelues, and the Law not put for them: they doing of themſelues, by the guift of Sanctification, willingly, that which the Law enioynes vnderunder the penalty of the curſe; and would alſo do it, though the Law threatned not: Euen as a mother loues her child of her olune accord, though the Law alſo require the ſame.
Secondly, it ſerues to diſcouer ſinne, and to prouoke it, and to damne it: The firſt and laſt of theſe three, being naturall to the Law, the ſecond the effect of the law, not of it ſelfe, but through our corrupt nature, which takes occaſion by the Law, which is good, and forbids euill, to bée the worſe: Now in theſe reſpects the Law is ſaid to worke anger,Rom. 4.15. 1. Cor. 3.7. and to be the miniſtery of death.
Thirdly, the Law ſerues for a doctrine, to inſtruct vsus; not what to do to be iuſtified; but to ſhew vsus wherein ſtands our duty to God and man, and what to do to ſhew our ſelues thankefull for our Iuſtification by Ieſus Chriſt.
Vſe 1. Héere we may take knowledge of the vileneſſe of our Nature; which is the worſe for that, for which it ſhould bée the better, turning that into death which was ordained for life: For euen as a corrupt ſtomacke, turnes good meate into the nature of the diſeaſe; ſo till grace come by Chriſt, wée are the worſe for the Law, longing after that which is forbidden. Euen as there was but one Trée forbidden, and that muſt Eue hauehave or none: So is it with vsus, our corruption iudging ſtollen waters ſwéeter then thoſe of our Fountaine. For as a Riuer, when the courſe of it is ſtopt, it riſeth and ſwels againſt the impediment: So doth our vile nature againſt the Law, being ſo much the more euill, by how much the more the Law commands vsus to be good. This ſhould ſerue excéedingly to humble vsus, and to ſéeke for the renouation of the Spirit, that wée may louelove the Law and obey it: For heere is the weakeneſſe of the Law, it ſhewes that which is good, but giues no power to do it: But the Goſpell (teaching vsus better then the Law) learnes vsus ouer the ſame leſſon againe, and giues power alſo to do the ſame.
Vſe 2. Héere alſo we ſée how neceſſary the Preaching of the Law is to prepare men for Chriſt; though it hauehave no ſkill or power to apply him: Euen as the Néedle is neceſſary, to make a way for the thred whereby the rent is ſowne vp; though it bée the thrid that faſtheth the péece together, not the Néedle, and without the Néedle the Thrid cannot do it: Euen ſo it is the Goſpell which bleſſeth the Conſcience with Peace; but firſt the Law muſt make way for the ſame. For euen as the Land is not fit to receiue the Séede, till it bee torne vp with the Plough: So neither are wée fit to receiue Grace vntounto Life, till we, being humbled by the Law, be made to ſée what néede we hauehave of a Redéemer. Of this vſe of the Law wée hauehave example in Dauid. 2. Sam. 12.1.15. Act. 2.37.Examine then how thou cameſt by the perſwaſion thou haſt of grace by Chriſt, if thou wert neuer vnderunder the hammer of the law, and bruiſed by it, thou art not healed by Chriſt: but if thou cameſt by thy comfort this way, after an vnfeigned humiliation by the law, and now thou endeuoureſt, and haſt reſpect to all the commandements thereof, then thou mayeſt hauehave aſſurance of the goodneſſe of thy eſtate, otherwiſe thou mayeſt iuſtly doubt of it.
Q. Can you perfectly keepe the law?
Anſ. I confeſſe that no man liuing is able to performe that perfect obedience which the law requireth.Iames 3.2. Pſa. 143.2.
Expl. Adam in his innocency was able to hauehave performed perfect obedience to the law, both in regard of perfection of parts, and alſo of degrées; which in the ſtate of corruption is impoſſible, euen to the regenerate, in their owne perſons, in this life, though in the life to come, they ſhall moſt perfectly fulfill the ſame in their owne perſons, when the Image of CHRIST ſhall perfectly be renewed in them.
Now if any ſhould ſay, that it is vnméet to thinke, that God ſhould puniſh for the breach of that law which is impoſſible to be kept: It is anſwered, that the law was poſſible to man, as God made him; though it be vnpoſſible, as man made himſelfe. As iuſtly then, as a man may require his debt of him, who through his owne vnthriftineſſe, hath made himſelfe vnable to pay it: Euen ſo may God moſt iuſtly require that of vsus, vntounto the which he did inable vsus, though we wantonly hauehave diſ-inabled our ſelues. Wherfore, if at any time we read, that ye Saints are ſaid to be perfect, and to kéepe the law: it is not to be vnderſtood of perfection, or obedience legally taken, according to the ſtrict rigor of the law; but Euangellically, or according to the mitigation of the Goſpell: which is, firſt, when the party obeying is in Chriſt; in whom all our imperfections are expiated, and our ſpirituall ſacrifices accepted.1. Pet. 2.5. Secondly, when the heart is vpright, and ſincerely affected to all the Commandements of GOD. Thirdly, in compariſon of others: as Noah, a perfect and iuſt man: not ſimply, but in his generation: as Iudah cals Thamar more righteous, though ſinfull enough. Fourthly, when we aime at perfection, the Lord in mercy accounting vsus, not as we are, according to the ſtrict rule of his iuſtice, but as we would be through the worke of his Spirit in our hearts.
If any ſhall obiect, that the workes of the Saints are the workes of the Spirit; therefore perfect: It is ſafely anſwered, that if they were the workes of the Spirit alone, it were true: but they are ſo the workes of the Spirit, that they are our workes alſo, and ſauour of our corruption: as pure water is ſoyled by paſſing through a filthy channell; and good Wine (as it were) tainted by the fuſtineſſe of the Caſke: And further, our actions are to be reputed ſuch, as are the next naturall beginnings in vsus from whence they procéed: which are an vnderſtanding, but in part inlightened; and will, and affections, but in part ſanctified by the Spirit.
Vſe 1. Truſt not in thine own works: for though they may be in ſome reſpect good, yet in other reſpect they hauehave euill mingled withall: ſo that thou haſt much cauſe, or more, when thou haſt done thy beſt, to aſke pardon for that is wanting, then to boaſt of that thou haſt performed, &c.
Vſe 2. Perſwade thy heart to endeuour to pleaſe him with thy beſt ſeruice, who ſo graciouſly is content through Chriſt, to accept of thy weake obedience, &c.
Q. None then can keepe the law: what doe they deſerue which breake it?
Anſ. They which in the leaſt manner breake that holy Law, deſerue the wrath and curſe of God: Deu. 27.26 Gal. 3.10. Rom. 2.9. & 6.23.that is, all plagues, and iudgements of body and ſoule, in this world, and in the world to come.
Vſe 1. If one ſinne deſerue Hell, then what haſt thou iuſt cauſe to feare, who art guilty of innumerable ſinnes? How ſhalt thou eſcape vnderunder many ſinnes, when the leaſt ſinne is ſo heauy and heynous, that it cannot bee pardoned without the heart bloud of Ieſus Chriſt? &c.