The Grounds of Divinity, Treatise (3 of 4)
Vſe 2. Hate ſin, which bringeth with it the curſe, yea all curſes: and if thy vile nature taketh pleaſure in any ſinne, lay the momentany pleaſure thereof with ye eternall paine that followeth it, and conſider wiſely: Is ſinne ſwéet? But Death and the Curſe are bitter. Couetouſneſſe, Vſury, Vncleanneſſe, Drunkenneſſe, Reuenge, may pleaſe the fleſh; but knoweſt thou not, that they will bee bitter in the end? Wilt thou rather ſeparate thy ſelfe foreuer from God, and be accurſed, then leaue thy ſinnes, and walke in the commandements of God? Who can dwell with continuall burnings, and endure that fire? &c.
Q. Wee are all ſinners, and deſerue the curſe, what meanes is there to be freed from it?
Anſ. Whoſoeuer are iuſtified in the ſight of God, by the obedience of Chriſt, Rom. 5.1.2.3.4.5. Rom. 8.1. Gal. 3.13.through Faith, are ſure to eſcape the curſe of the Law.
Q. What is iuſtification in the ſight of God?
Anſ. Iuſtification is the ſentence of God; whereby, as a Iudge, for the righteouſneſſe of another, that is of Chriſt, he freely forgiueth the ſins of the belieuing ſinner, Rom. 3.21.22.23.24.25.26.and imputeth the righteouſneſſe of Chriſt vntounto him, for his owne glory, and the ſinners eternall ſaluation.
Expl. For the vnderſtanding of this wonderful point, it muſt be very well obſerued, that Iuſtification, or to Iuſtifie, ſignifies not to make Iuſt, by expelling the euill quality in vsus, and infuſing that which is good: but alwayes in this matter it is taken iudicially, being a tearme, or word taken from the bench of the Iudge, and ſignifies by way of ſentence, to pronounce a perſon arraigned, to be cleare, quit and guiltleſſe, as appeares: He that iuſtifies the wicked, Pro. 17.15.and condemneth the iuſt: both theſe are an abhominatiō to the Lord. Here, by the oppoſition of Iuſtifying and Condemning,Pſal. 14 3.2 Rom. 8.33 &c. it is manifeſt, that Iuſtification is iudicially taken: for it is no abhomination to make an euill man good: ſo alſo is the word taken.
For the vnderſtanding then of the anſweres to the two laſt queſtions, conceiue thus. Thou haſt broken the Law, and art a grieuous ſinner; Thou muſt anſwere it before the iudgement ſeate of God, the ſentence of the Law is: Thou muſt bee damned for thy ſinnes: Thy Conſcience aſkes how thou ſhalt eſcape? The anſwer is: There is no way, vnleſſe the Iudges fauour may bee obtained to iuſtifie thee, that is, to abſolue thée by his ſentence. Which Iudge (who is God, from whoſe ſentence there is no appeale) if he ſhall iuſtifie thée, that is, pronounce thée to be guiltleſſe and Iuſt, and ſo acquite thée, then thy Conſcience hath Peace.
Vſe 1: Diligently ſtudy this point, which is the chiefe Tower (as it were) of Chriſtian Religion, againſt all Gentiliſme, and Superſtitions: Which if it be not rightly vnderſtood, it is not poſſible to preſerue the purity of doctrine in other points: Yea, ſome Papiſts hauehave confeſſed (and it is moſt true) that this doctrine,Pighius. razeth the very foundation of all Popery: their Idolatrous Sacrifice of the Maſſe, their groundleſſe Purgatory, their ſuperſtitious praying to Saints, and for the dead, &c. Being no more able to ſtand before this doctrine, ſincerely taught & vnderſtood, then the Dagon of the Philiſtins was able to ſtand before the holy Arke of Iſrael. This is the ſumme of the Bible, the ground of our peace and aſſurance. It were therefore a very groſſe thing, that any Chriſtians of the yeares of diſcretion, ſhould be ignorant hereof.
Vſe 2. It is the greateſt and hardeſt matter in ye world, for a ſinner to be iuſtified in the ſight of God. Many thinke it to be a ſlight and eaſie thing: and therfore they neither feare him, nor ſeriouſly ſéeke forgiueneſſe. But conſider thou, that thou muſt be arraigned, and tried, before the iudgement ſeat of that God, who is a conſuming fire: in whoſe ſight the Heauens are vncleane, who will not fauour iniquity, who cannot be deluded, or deceiued; who cannot retract, and reuerſe the ſentence of condemnation manifeſt in the law, without ſatiſfaction: for the law accuſing ſheweth that ſentence already written with the finger of God: & thy conſcience confeſſeth all: Conſider this, and then tell me what it is to be Iuſtified: How ſhalt thou eſcape? Euen Dauid, a man beloued of God, and after his owne heart, when hee conſidereth this, crieth out, Enter not into iudgement with thy ſeruant, O Lord, for in thy fight ſhall no fleſh be iuſtified. And againe, If thou ſhalt marke iniquities, who ſhall ſtand? namely, in iudgement. What then canſt thou ſay, why thou ſhouldſt not be damnned? What ſhall thy conſcience plead? Guilty thou art, and God muſt deale iuſtly. To whom wilt thou go? We will go euen to Ieſus Chriſt, our Lambe, ſlaine from the beginning of the world: Iehouah our righteouſneſſe, our ſurety, who hath perfectly fulfilled the Law for vsus, and fully paid, and patiently ſuffered all things which can be exacted of vsus, or were to be ſuffered by vsus. Whoſe righteouſneſſe is ours (if we beléeue) euen as effectually, as if it had béene done in our owne perſons: and for this onelyonly is a ſinner iuſtified, that is pronounced to be iuſt before God, This if thou know it, happy arte thou if thou féele it, &c.
Queſt. You ſaid that wee are instified by the righteouſneſſe of another; How can that be? Can I liue by another mans Soule? or be learned by the learning that is in an other?
Anſ. I verely beleeue, that the righteouſneſſe, for the which I am iuſtified in the ſight of God, is not in me, Iere. 23.6. 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9.but in Ieſus Chriſt my Redeemer and Surety.
Explic. Thoſe things, though they ſéeme hard, yet are eaſie inough to him which is willing to learne and beléeue the Scriptures, and doth not deſire to make his faith ſubiect to his reaſon. We muſt then know that Chriſt is our Suretie:Hebr. 7.2… and looke; as the debter is diſcharged by the payment performed by the Surety, and ſuch payment made, is imputed to tho Debter, and reckoned as if he had payed it himſelfe: So God in ſentence giuing, imputeth vntounto vsus that which our Surety hath done or ſuffered for vsus, and (whatſoeuer wée are in our ſelues) reſpecteth vsus as if it had béene done by vsus, and ſo diſchargeth vsus.
If any ſhall obiect, and ſay; How can I be righteous by anothers Righteouſneſſe? Suppoſe Chriſts? Why may I not as well be ſaid to liue by the humane Soule of Chriſt, as to be inſtified by his Righteouſneſſe. The anſwere is ready: That thoſe two things are not like, as they are ſuppoſed to be: Becauſe the humane Soule of Chriſt was not giuen him, or appointed to this end to enliue, and informe my bodie: but the Righteouſneſſe of Chriſt was appointed by God to this end, that I thereby ſhould be accounted righteous before him: For the quality, property, or nature of any thing, whereby it is apt and fitte vntounto this, or vntounto that, is from, and depends vponupon the appoyntment of God, the GOD of Nature: the affection of the Creature, whereby it naturally produceth any effect, being the effect or creation of God: So that if you aſke, Why doth the Sunne ſhine: the Fire burne? &c. I anſwere; Becauſe GOD hath appoynted them ſo to doe: which appoyntment of his is their very nature: As then it is naturall for the Sunne to ſhine, and the fire to burne, and that I ſhould be warmed by the heate, which is in the fire, becauſe God hath ſo appointed: So alſo it is as naturall an effect, for the righteouſneſſe of Chriſt to iuſtifie Beléeuers, Becauſe God hath appoynted it to that end and purpoſe. For it falls not out at aduenture, that Chriſts Righteouſnes ſhould be ours; but God in his Eternall Counſell, appoynted Chriſt to be our Suretie, and for his righteouſneſſe ſake, to accept of vsus, as if we had béene perfitly righteous in our ſelues:Rom. 3.25 26. Therefore wee may bee bolde to truſt to this, in aſmuch as the Scriptures teach, that Chriſt was appoynted, and his righteouſneſſe giuen to Beléeuers to this verie end; that in, and by it, their ſinnes might be forgiuen, and they pronounced righteous in him.1. Cor. 1.30
Moreouer, we beléeue that Chriſt dyed: What was that which made him according to the counſell of his Father ſubiect to death? Euen our ſinnes, which were imputed to him. If therefore wée beléeue that the ſinnes which were in vsus, and not ſubiectiuely in him, did make him die: why ſhould we doubt, but that the righteouſneſſe which is in him, and not ſubiectiuely in vsus, ſhould inſtifie vsus before GOD,2. Cor. 5.21 as is plaine. He a ſinner by the imputation of our ſinnes, wée righteous by the imputation of his righteouſneſſe.
Further, conſider this: The firſt Adam was the roote, and in the ſteade of all mankinde, all of vsus partaking of his fleſh and bloud by naturall generation. The ſecond Adam (which is Chriſt) is the roote, the head, and inſtead of all the Elect, who are made bone of his bone, and fleſh of his fleſh, by a ſupernaturall grace through faith.Ephe. 5.30 If then by the firſt Adams ſinne, we be all ſinfull and guilty, why ſhould not beléeuers, by the ſecond Adams righteouſneſſe be righteous, and acquitted? it being no leſſe the appoyntment of God (as hath béene ſaide) that Chriſt our head ſhould ſupernaturally conuey his righteouſneſſe to Beléeuers, than it was his appoyntment, that Adam naturally ſhould conuey his ſinne and corruption vntounto vsus by generation.Rom. 5.12. This is plaine.
Vnderſtand then in a word. The guilty ſinner is arraigned before Gods iudgement ſeate: Chriſt his Aduocate, in the behalfe of the ſinner, pleades his owne (not the ſinners) righteouſneſſe both actiue and paſſiue, by the couenant, agréement, and conſent of the Iudge: Then the Iudge (according to his owne appointment and couenant made) for giueth the ſinner beleeuing, and imputeth the righteouſneſſe of Chriſt his Suretie vntounto him: And this is the Iuſtification of a ſinner, which is the forgiueneſſe of ſinnes, and the imputation of the righteouſneſſe of Chriſt, as further appeareth, Pſal. 32.1, 2. compared with Rom. 4.6▪ 7, 8. If any ſhall ſay; How are we iuſtified fréely, when ſo pretious a thing as the righteouſneſſe of Chriſt is payed for it: It is to be anſwered that whatſoeuer it coſt Chriſt (as it coſt him full deare) yet to vsus Iuſtification is frée.
Vſe Build, and ſtabliſh thy Conſcience on this Doctrine, in as much as it ſheweth ſuch a way of iuſtifying ſinners, wherein the exalt Iuſtice and bottomleſſe mercy of God met together, and are declared. God muſt be iuſt; therefore our ſinnes muſt be puniſhed: and he muſt be mercifull, or elſe we cannot be ſaued. If our ſelues in our ſelues ſuffer for our ſins, where is his mercy? if he forgiue vsus without Satiſfaction; where is his Iuſtice? Here is then that miſtery, which Reaſon cannot conceiue; the wiſedome of man could neuer finde out; into the which the very Angels deſire to looke: Gods iuſtice to the vttermoſt farthing ſatiſfied in Chriſt: His mercy vnſpeakeably declared to vsus for his ſake. Thus the beginning and end of our ſaluation is in God: who found out alone, this way ſo admirable: and who effectually applyeth it to vsus by the Eternall Spirit; to whom be praiſe for euer, Amen.
Queſt. It may be conceiued, that there may be ſuch a Righteouſnſſe, whereby the Perſon that worketh it may be iustified, but is it poſsible, that the Righteouſneſſe of one, ſhould ſuffice for the Iuſtification of thouſands, euen all that ſhall be ſaued?
Anſ. Yes, it is very poſſible, if we conſider the worthineſſe of the Perſon which wrought it, which is Ieſus Chriſt.
Queſt. What manner rf Perſon then is Ieſus Christ? deſcribe this plainly vntounto me.
Anſ. I beleeue that Ieſus Chriſt, Iohn 1.14. Hebr. 1.3. Iohn 1.1. Rom. 9.5. 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15. Iohn 1.14. Hebr. 1.9. Deu. 18.15 Mat. 13.57 Hebr. 5.5, Iohn 18.36 Matt. 21.5. Luke 1.32. Reu. 17.14. Philip. 2.8, 6.is the naturall and onelyonly begotten Son of God. the ſecond Perſon in the holy Trinitie, very God, and very Man, and that in one perſon; annoynted, to be our Prophet, Prieſt, and King. Who was humbled for vsus to the death of the Croſſe, and was exalted for vsus to the right hand of his Father.
Expli. The true knowledge of Chriſt conſiſteth in the knowledge of theſe two points: Of his Perſon, and of his Office. Of his Perſon theſe thrée things, muſt neceſſarily be beleeued according to the Scriptures. Firſt, that he is that onelyonly true God.
Secondly, that he is very man, partaking of our fleſh and bloud, with all generall (not perſonall) infirmities of our Nature, being in all things like vntounto vsus, yet without ſinne:Heb 2.14. and 4.15. 1. Pet. 1.19 and 2.22. And therefore wee reade that he was hungry, thirſty, weary, &c. And if you aſke how he could partake of our nature, and yet hauehave no ſinne? you muſt remember, that he was conceiued by the Holy-Ghoſt, and borne of the virgin Mary. The Holy-Ghoſt ſanctifying a part of the ſubſtance of the VirginsLuk. 1. & 2 Body, to be the Body of Chriſt; ſo that we beleeue he was not begotten by man, by whom corruption and ſinne is propagated and deriued vntounto vsus.
Thirdly, that he is God and Man in one Perſon; figured by the Arke, which was of Gold and precious Wood that would not rot; noting by ye Gold ye Deity of Chriſt, and by the precious Wood, his Humanity without ſinne: This Perſonall vnion of theſe two Natures in Chriſt, was thus. The Sonne of God, being from euerlaſting a Perſon, ſubſiſting in the Holy and vndiuided Trinity, did aſſume, or take, into the Vnty of his Perſon, a Humane Nature, conſiſting of Body and Soule, ſo ſoone as euer it beganne to be, hauing no Subſiſtence out of his Perſon, but being deſtitute of all Perſonality in it ſelfe, ſo that it becomes the very Body and Soule of the Sonne of God; and whatſoeuer is proper to either Nature (which are not by this meanes, either in Eſſence, or Operations, confounded) is indifferently and truely ſpoken of the Perſon: As to make it plaine to the ſimple.
In our ſelues, vnderſtanding and knowledge, are effects, and workes of the Soule: eating, ſleeping, &c. are workes proper to the Body: Neither doth the Soule eate, or ſleepe, or the Body vnderſtand or know: Yet wée ſay well and truely, that Peter or Paul, conſiſting of this body and ſoule, vnderſtand, know, eate, ſtéepe, &c. becauſe theſe two Natures, the body and ſoule are vnited in their perſon: And for this cauſe, looke what is well, or ill done, by the body, or any part of it; or by the ſoule, or any part of it, is accounted to the whole Perſon, making the Perſon guilty or not guilty, good or bad: As if the Tongue blaſphemeth, it is ſaid the Perſon blaſphemeth: or if there be euill motions in the minde, yet the whole Perſon is guilty. So (in ſome ſort) is it in this Perſonall Vnion of theſe two Natures of Chriſt. As: To know all things, to be preſent eueryevery where, are Proprieties of his Diuine Nature: To kéep the Law, to die, and to bléed, are Proprieties of the Humane Nature of Chriſt. Now wée may not ſay that the Humane Nature of Chriſt knoweth all things, is omnipotent, &c. Nor that the Diuine Nature is obedient, bléedeth, dyeth, &c. And yet in regard of the Perſonall Vnion of theſe two Natures in Chriſt: we ſay that the Perſon which hath theſe two Natures (which is Chriſt the Sonne of God) knoweth all things, is preſent eueryevery where, bléedeth, dyeth, &c. and looke what is done, or ſuffered, by either of the Natures, is truely done (and ſo accomited) by the whole Perſon: So that if you … who fulfilled the Law, who dyed for vsus? we may ſay, the ſecond Perſon in the Trinity, euen God; though not according to his Diuine, but Humane Nature, as ſpeaketh the Holy Ghoſt notably.Act. 20.28. God by his Owne Bloud, purchaſed the Flocke of his Elect. Whereby I beleeue, and that moſt infallibly and truly, that whatſoeuer Chriſt did for my ſaluation, is Gods own deed, euen the immediate worke of the ſecond Perſon in the Trinity.
Yet heere one thing muſt be remembred; that though the body and ſoule of Peter, make the perſon of Peter, yet the Humane and Diuine Nature of Chriſt make not his Perſon: for he was a Perſon from euerlaſting, and cannot bee a Humane Perſon, but is ſtill a Diuine Perſon; though he could not be a Mediator, or execute that Office without the Humane Nature ſo aſſumed. This is that wonderfull Myſtery of our Sauiour IESVS CHRISTS Incarnation: Wherein concurred (propounded to our Faith, not to our Reaſon) three the greateſt Miracles that euer were. Firſt, that a Virgine conceiued and brought forth a Child, remainings Virgine. Secondly, that Adams fleſh, and Adams ſin were parted. Thirdly, and principally, this vnſearchable Myſtery of the Perſonall Vnion of the God-head and Man-hood of Chriſt.
Queſt. But was it neceſſary, that our Mediator ſhould be God and Man: and that in one Perſon, as you hauehave declared?
Anſ. Yes verely, for by this meanes, he could die for vsus, and ouercome death, and deſerue for vsus by his obedience, the pardon of our ſinnes, and eternall life.
Expli. Two things neceſſarily required that our Mediatour ſhould be God: Firſt, the greatneſſe of the euill, to the which we were ſubiect: Secondly, the greatnes of the good that we ſtood in néed of. Our euill was foure-folde. Firſt, the heinouſneſſe of ſinne. Secondly, the anger of God. Thirdly, the power of death. Fourthly, the tyranny of the Diuell. Our good which we wanted Foure folde alſo. Firſt, the reſtoring of the Image of God. Secondly, the pardon of ſinne. Thirdly, deliuerance from Death and Satan. Fourthly, eternall life. But to take away the Euill,Marke 2.7 Hoſ. 13.14. Reuel. 1.18 Zach 3.2. Ro. 16.20 Pſal. 51.10 Rom. 6.23. &c. Ro. 5.17, 18 Hebr. 2.14 and beſtow the Good, none is able to do but God. Therfore it was neceſſary that our Mediatour ſhould be God. Two Reaſons alſo there are why he muſt neceſſarily be man; firſt, the Iuſtice of God required, that in that nature which offended, ſatiſfaction ſhould be made: ſecondly, that he might hauehave ſomthing to offer, which could not be his Godhead: therefore he muſt be Man: EueryEvery high Prieſt muſt offer ſomewhat: therefore a Body was ordained him:Hebr. 8.3. Heb. 10.5. Hebr. 9.26 that he might offer himſelfe.
Two reaſons alſo may be alleaged why he muſt be God and Man in one perſon: Firſt, that he might be a fit Mediator betwéene God and Man; as it were, indifferent, and equally affected to either ſide: for an Vmpiere, or Wards-man may not be partiall. If he had béene onelyonly God, wée might hauehave thought, that he would not enough hauehave reſpected our miſery: If he had béene onelyonly Man, not enough the iuſtice of God. Therefore he is to be God and Man: deare vntounto both, and accounting both deare vntounto him: carefull that Gods iuſtice be not impeached, and that our miſery be relieued. Secondly, that the workes performed in the fleſh of the Sonne of God, might be of an infinite price to ſatisfie for our ſinnes, by which an infinite Maieſty was offended: which could not be, if the Perſon vndertaking our Redemption, had not béene God and Man in one Perſon. He was Man, that he might hauehave ſomewhat to offer: God in the ſame perſon, that ſuch offring might be ſufficient. For the worke of our Redemption was performed by the Man-hood, but the vertue and merite was from the God-head.
And here we hauehave found out the Reaſon why the Righteouſneſſe of Chriſt ſhould be of merite ſufficient, and effectuall for thouſand thouſands, euen all the Elect; becauſe it is the righteouſneſſe, and obedience, not of a méere Man, but of God and Man in one perſon: euen of God himſelfe, whoſe goodneſſe and righteouſneſſe muſt néeds be as himſelfe, of infinite merite, forre and vertue. The righteouſneſſe then of Chriſt, hath this aptitude, or nature, to make all beléeuing ſinners righteous; becauſe it was ſo appointed of God. It hath power and ſufficienty is to doe, becauſe it is the righteouſneſſe of God.
Vſe 1. To giuegive thankes vntounto God for the Incarnation of our Lord Ieſus Chriſt, and our redemption by him: and to take delight to grow in the knowledge of it, according to the Scriptures: For indéed, how can he be a Chriſtian, or Godly, who knoweth not his Sauiour, nor the great myſtery of Godlineſſe concerning him,1. Tim. 3.16. Ioh. 8.24. 1. Ioh. 5.10 Ibid. 11.12 as it is called. Nay, wholly to be ignorant thereof, or to deny it, is to deny our ſinnes, make God a lyar, and to looſe eternall life.
Vſe 2. Is Chriſt God? Then tremble all yée prophane wretches, which deſpiſe his Word and Sacraments: yea, let all ſuch tremble, who teare his Body, Bloud and Paſſion by their blaſphemous oathes: for he is God; yea, a iealous and reuenging God: yea, a conſuming fire. But let all ſuch as feare him, and truſt in him, be comforted; yea, let them be merry, and ioyfull: for he is God, moſt true, and able to performe all his pretious promiſes of ſaluation: And though ſhame, diſgrace, rebukes of men, and cruell perſecutions follow the profeſſion of his Name, & Goſpell, ſhrinke not, neither be aſhamed: he is able, and will both beare thée out, aſſiſt thée, and reward thee in his Kingdome. Remember Paul; 2. Tim. 1.12For the Goſpell (ſaith he) I ſuffer, but I am not aſhamed: for I know in whom I hauehave beleeued; and I am perſwaded, that hee is able to keepe that which I hauehave committed vntounto him vntounto that day. Is Chriſt man? Then be comforted thou which art afflicted in body, or minde, which beleeueſt: For wee hauehave a high Prieſt, which is touched with our infirmities, Heb. 2.17.18. & 4.15.16.and is full of compaſſion, who was afflicted, who ſuffered, and was tempted, that he might be able to ſuccour them which are tempted. Is Chriſt God and Man in one Perſon? Then let thy ſoule by Faith reſt on his obedience, as ſufficient; yea, of infinite price for thy Redemption, &c.
Qu. I conceiue in ſome meaſure (I thanke God) the exceeding worthineſſe of the perſon of Christ, and that his righteouſneſſe is of a ſufficient merite for all the Elect: yea, (if it had ſo pleaſed God) for a thouſand worlds, but what is this Righteouſneſſe of Chriſt for the which we are iuſtified?
Anſ. It is (to ſpeake properly) his actuall obedience, whereby he fulfilled the will of his Father, both in perfect keeping of the Law, and in voluntary ſuffering the puniſhment due to our finnes.Rom. 5.19 Phil. 2.8.
Explic. The Righteouſneſſe of Chriſt is two folde, vncreated, eſſentiall to the Godhead, which is incommunicable and cannot be imputed: and created, being either the holineſſe of his nature (which improperly I would not deny to be imputed) or,Hebr. 7.26 of his actions, which is the actuall obedience ſpoken of in the Anſwer; which properly is imputed; and comprehendeth his holy life and whole humiliation, vnderunder diuers heads deliuered in the Créede. Of the which I will not in particular inquire, becauſe there are diuerſe Expoſitions of theſe things in euerie mans hand, ſo plentifull and excellent, that the Authors ſéeme to hauehave left nothing further to be ſpoken therein.
Vſe. It is the righteouſnes of Chriſt, for the which onelyonly we are iuſtified in the ſight of God: not for our owne inherent righteouſneſſe, either in whole, or in part; becauſe it is vnperfect, and wil not endure the rigor of the Law, nor is proportionable to the iuſtice of God, which is to be ſatiſfied: yea, the maintaining of Iuſtification by workes, ouer-turneth the foundation of Religion, which whoſoeuer obſtinately and finally holdeth, cannot poſſibly be ſaued.
Q. How ſhall I bee made partaker of this righteouſneſſe of Chriſt?
Anſ. Wee are made partakers of the righteouſneſſe of Chriſt by faith onelyonly.Ioh. 1.12. Ioh. 20.28. Act. 26.18. Rom. 3.22 28. and 4.6. Gal. 2.16. &c.
Expl. As the righteouſneſſe of our owne workes is not that for the which we are iuſtified: ſo neither is it, or the ſacrifice of the Maſſe, the Inſtrument of applying the obedience of Chriſt vntounto vsus, but onelyonly Faith: And faith is that inſtrument, not for any inward dignity or merit of it, neither as it is a quality, or good worke; nor becauſe it hath Charity ioyned with it, but becauſe it receiueth and embraceth Chriſt.Ioh. 1.12. Rom. 1.17 And therefore we are iuſtified by Faith, or through Faith, but not for Faith. When therefore we ſay, Faith iuſtifieth, it is meant Correlatiuely, or in regard of the obiect which it apprehends; the Righteouſneſſe of Chriſt being hence called, the Righteouſneſſe of Faith. Euen as it is the Treaſure which maketh rich, the hand onelyonly receiues it: euen ſo our Faith receiueth the Treaſure of the Righteouſneſſe of Chriſt, whereby we are iuſtified, and enriched to eternall life. And becauſe Faith onelyonly hath this property, and power, to receiue the righteouſneſſe of Chriſt, therefore we ſay, that we are iuſtified by Faith onelyonly: not ſo to be vnderſtood, as that we exclude LoueLove, and good Workes from Faith, but from the act of iuſtifying and receiuing the promiſe: for though Faith and good Workes agrée together in the conuerſion, and renouation, and obedience of a Chriſtian, as the life, and the actions of life, the Trée and the Fruit, the Cauſe and the Effect: Yet in the particular of iuſtification, they are as contrary as fire and water,Rom. 10.3 and 11.6. and deſtroy one another.
The manner of our Iuſtification by Faith, is thus: God in the promiſe of the Goſpell, offereth the Righteouſneſſe of Chriſt, and withall in the hearts of his children by his Spirit, worketh a power whereby they receiue it, which is Faith, not onelyonly belieuing the truth of the promiſe in generall, but in particular, applying to themſelues; which Faith, by the ſentence of God is then imputed to vsus for Righteouſneſſe to Iuſtification.
Vſe. We are here admoniſhed ſpecially to labour for this ſame Faith; without which, Chriſt dyed indéed, and was righteous, but not for vsus. The excellency of Faith cannot ſufficiently be expreſſed: By this the Word and Sacraments are profitable vntounto vsus, our Prayers auaileable by this: By this our obedience is acceptable, we pleaſe God, we ſtand, we ouercome the world, reſiſt the Diuell; and through this we are made partakers of the righteouſneſſe of Chriſt, and are kept to the ſaluation promiſed. No maruell then, if it be called,1 Pet. 1.7. More pretious then gold: For the vnualuable righteouſneſſe of Ieſus Chriſt, which is not attained by ſiluer and gold, or pretious pearles, is made ours by faith: How therfore ſhould we prize it when we hauehave it? When we want it, how ſhould wee ſéeke it? It is wrought by hearing the word, confirmed by prayer, the vſe of the Sacraments, and true obedience.
Q. Tell me then what is Faith?
Anſ. Faith is the gift of God, wrought by his Holy Spirit in the hearts of the elect, by the Miniſtery of the Word ordinarily, whereby they take knowledge of the doctrine of ſaluation, Ioh. 3.8. Epheſ. 2.8. Tit. 1.1. Rom. 10.9are perſwaded it is true, and that it belongeth to them in particular, and wholly relye thereon:
Expli. As all other good gifts, ſo Faith is of God:Iam. 1.17. In which we are to conſider thrée things: Firſt, Knowledge: Secondly, Conſent. Thirdly, Confidence: Which thrée are requiſite to this Iuſtifying Faith. The firſt may be without the ſecond: the firſt and ſecond without the third: but the third cannot be without the firſt and ſecond. A man may know that which he belieues not to be true: and a man may beléeue a thing to bée true, which yet he may be perſwaded belongs not to himſelfe, and therefore relies not vponupon it. Diuers wicked men know many things in the Scriptures, which they (like wretches) belieue not to be true: and many beléeue that to be true, which they make not their owne by application; euen as many Hypocrites, & the Diuels themſelues, for they goe thus farre; but Gods children go further: they know the promiſe, beléeue it to be true, and vponupon good grounds are perſwaded it belongs to themſelues: from whence comes confidence. If the Diuell could do this: or if Iudas could hauehave done this, they might be ſaued.
There are then to be obſerued, three kindes of Faith: Firſt, Hiſtoricall: to know and acknowledge the truth of the Bible: Secondly, Temporary: when there is alſo a perſwaſion (but not grounded) that the promiſe belongs to vsus. The third, True Iuſtifying Faith: when vntounto our knowledge is ioyned acknowledgement, and to this good and warrantable perſwaſion, from whence comes confidence.
And this laſt kinde of faith hath three properties: Firſt, it is certaine:Eph. 3.12. Heb. 11.1. 1. Ioh. 3.2. yet there may be, and are doubts: as the man in the Goſpell, Lord I beleeue, helpe my vnbeliefe: but doubt commeth from the fleſh: certainty from faith, which in the end ouer-cometh. Secondly,Luk. 22.32 Rom. 11.29. Eph. 1.13.14. it continueth; yet it may be ecclipſed, as it were, raked vp in the aſhes, and wonderfully ſhaken, but not totally and finally extinguiſhed and loſt.Rom. 5.1.2.3. 1. Pet. 1.8. Gal. 5.6. Iam. 2.17. 1. Tim. 1.6 Thirdly, it is liuely and working: inwardly and out wardly.
Vſe 1. Deceiue not thy ſelfe thou mayeſt be learned in the Hiſtory of the Bible, in the grounds of Religion, in Controuerſies, and yet thou may foward true Faith: for ſo far do the Diuels goe, which are irrecouerably dammed: The Diuels beléeue and tremble. Iam. 2.19.And therefore, whatſoeuer Papiſts, or … obiect, hold thou it to be no preſumption to go beyond the Diuell and Reprobates in beleeuing, if thou wouldſt be ſaued.
Vſe 2. Here is comfort to thoſe of poore eſtate, if they beleeue. Iuſtification is by Faith onelyonly; and Faith is the gift of God, on the which the pooreſt is as … as the richeſt: yea, and in the beſtowing of it, there is no reſpect of perſons with God: The ſpirit bloweth wherein … And many times the Lord paſſeth by Rich, Noble and Mighty, and honoureth the poore and diſpiſed. In the things of this world, he that is rich, hath all, (ſhe poore hath the leaſt, or no part: but it is Faith that obtaineth fauour with God. A King not prefected to hauehave part in the righteouſneſſe of Chriſt, becauſe a King, if hee want faith; nor a Beggar reiected becauſe a Beggar, if he hauehave faith, &c.
Vſe 3. True faith iuſtifies thee before God by the righteouſneſſe of Chriſt: ſee that thou iuſtify thy Faith to bee true, by the workes of righteouſneſſe and true obedience before men, and to thy owne conſcience, &c.
Queſt. You ſaid that Chriſt was annointed to be our Prophet, Prieſt, and King: What meant you by it?
Anſ. I meant the three Offices of Chriſt: Firſt, the Office of his Prophetſhip, whereby he hath plainely opened to vsus the counſell of his Father, Deu. 18.18 Eſa. 61.1. Mat. 17.5.concerning our ſaluation. 2d. The Office of his Prieſthood, whereby hee hath fully ſatisfied the Iuſtice of God for vsus, and maketh interceſſiō at the right hand of his Father; Pſa. 110.4. Heb. 7.5.3d. his Kingly Office, whereby hee giueth vsus his Spirit, and by the ſame gouernes vsus, protecteth vsus from our enemies, Pſal. 2.6.and bringeth vsus to Eternall Life.
Expl. In the times of the old Teſtament, thrée ſorts of perſons were Annointed, Prophets, Kings, and Prieſts:1. Reg. 19.16. Ex. 30.30. Which was a Type or Figure of the annointing of Chriſt, which title, ſignifieth Anointed, & is a name of his Perſon of Mediatorſhip, Dan. 9.25.26.not of either of his Natures. He was called ſo, not ye he was annointed with materiall Mile; but as Prophets, Prieſts, & Kings, were by ye annointing, deputed to ſuch Offices, and fitted for the ſame: So Chriſt, tooke not thoſe Offices by intruſion, but was annoynted, that is appointed, and alſo of his Father by the Spirit fitted for the ſame.
When you reade that hee is called, A Shepe-heard, The Preacher of Peace, A Witneſſe; theſe note his Prophet-ſhip: when hée is called Ieſus, Sauiour, Redeemer, Mediator, Lambe, Sacrificer, Interceſſor, Aduocate, &c. theſe note his Prieſt-hood: And when he is called, Lord, King of Righteouſneſſe, King of Kings: Theſe note his Kingly Office.
His Prophet-ſhip is in the teaching of his people, in his owne Perſon, while hee liued on the earth, and in the continuance of the heauenly doctrine to his Church by the Miniſtery ordaind, to the end of the world. His Prieſt-hood implies two things: Firſt, The ſatisfaction performed to his Father, by his obedience: euen to the death of the Croſſe: Secondly, his Interceſſion, making requeſt for vsus at the right hand of his Father;Rom. 8.33. Heb. 7.25. Heb. 9.24. not by bowing his Body, but by appearing before his Father for vsus, preſenting the Merite of his Obedience, and willing that it may alwaies bée effectuall for the reconciliation of his Elect. The Authority of his Kingly Office may bée either vniuerſally conſidered, by which all creatures are ſubiect to his Rule euen the deuils: or ſpecially, whereby hee effectually calleth his Elect, deliuereth them from the deuill, iuſtifieth them, continueth them in grace, confoundeth their enemies, in the laſt day glorifieth them, and whereby he will condemne the Deuils and Reprobates.
Vſe 1. Is Chriſt our Prophet?Mat. 17.5. then Here him, Reſt in the doctrine hée hath deliuered; reſpect not Reuelations, or Traditions, or any thing that agréeth not therewith: Yea, Gal. 1.8.if an Angell from heauen teach otherwiſe let him be accurſed.
Is Chriſt, our Prieſt, who hath taken vponupon to ſatisfie for thee, and to make interceſſion for thée in heauen? Then truſt neither to Saint, Angell, or thy ſelfe: but truſt perfectly on his Grace,1. Pet. 1.13. and bee of good comfort, for he is a High-prieſt which is full of compaſſion, and it is his Office, and he is able perfectly to ſaue thee, ſeeing he liues for euer to make interceſſion for thée.Heb. 7.25.
Is Chriſt the King of his Church? Yes of heauen and earth: then let the … of the earth be confounded. For Chriſt is King, who ſhall ſtay all … before … face,Luk. 19.27. that refuſe to bee … his Word and Spirit: … in her King for euermore, ….
Vſe 2, Learne héere why thou art called a Chriſtian: Thou art called ſo of Chriſt, becauſe all the Elert tereme of his Annoynting; that is of his Spirit:Heb. 1.9. Hee was annoynted with the Oyle of Gladneſſe, aboue his Fellowes: Ioh. 3.34.For he receiued the Spirit not by meaſures and to this end,Ioh. 1.16. that wee of his Fulneſſe might receiue Grace for Grace. So that as the oyntment powred vponupon the head of Aaron, ran downe to the skirts of his cloathing; ſo wee … of the … of Chriſt, and of him are called Chriſtians▪ by the which is meant, that we are made Prieſts and Kings to God; therefore called a Royall Prieſt hood.Reu. 1.6. 1. Pet. 2.9. If this were well vnderſtood, and men would examine their Chriſtianity by this, it would ſoone appeare, that many are not true Chriſtians which glory in the Name. If thou béeſt a Chriſtian, then where is thy knowledge, whereby thou art as a Prophet to thy ſelfe, and to others. Groſſe Ignorance cannot ſtand with this Title: If thou béeſt a Chriſtian, then thou art a Prieſt, and a King: If a Prieſt; then thou muſt offer Sacrifice, Prayers, Alines, yea thy Body and Soule to the ſeruice of God. If a King; then thou muſt rule and governe thy paſſions, affections, thy ſelfe, according to the rule of the Word: If thou doſt not thus: if thou neuer, or ſeldomo prayeſt; if thou art without compaſſion toward the néedy; if thou béeſt profane in thy life, not ſanctifying thy body and ſoule by Faith and Obedience to God but by drunkenneſſe, ſwearing, filthineſſe, cruelty, pride, lying, &c. to the devill: If thou mourneſt not for thy corruptions, and reſiſts them; but yéeldeſt cowardly to the wicked motions of thine owne vile minde, being a very ſlaue to ſin and the deuill; then thou muſt needs conclude againſt thy ſelfe, that thou art no Prieſt and King to God, and ſo no good Chriſtian in very deed, whatſoeuer thou eſteemeſt of thy ſelfe?
Queſt. Is there nothing elſe neceſſary to bee knowne concerning Chriſt?
Anſ. Yes, as namely, his Reſurrection, Aſcenſion, Sitting at the right hand of his Father, and his comming to Iudgement, which things may well bee referred to the Kingly Office of Chriſt.
Expl. Chriſt teacheth vsus as a Prophet, ſaueth vsus by his Merite as a Prieſt, and maketh his heauenly Doctrine and Obedience Effectuall, as he is a King and to this his Efficacy are thoſe ſeuerals in the anſwere to bee referred: of the which there are plentifull expoſitions extant; and therefore I ſpare the particular opening of them.
Thus much of the firſt ſpeciall worke of God toward his Church, which is Redemption. Now followes the ſecond called Sanctification.
Queſt. What is Sanctification?
Anſ. It is the worke of God by his Holy Spirit, Deut. 30.8 Ier. 31.18. & 32.39. Iob. 6.44. Act. 5.31. & 11.18.whereby the Image of God is renewed in the Elect: called alſo Conuerſion, Regeneration, Repentance, &c.
Expl. There are two principall benefits which wee obtaine in this life by Chriſt, Iuſtification by Faith, and Sanctification by the Spirit; Who is called the Holy Spirit, both Eſſentially and Effectually: becauſe as he is God holy in himſelfe; ſo he maketh holy whom he pleaſeth,2. Theſſ. 2.13. 1. Pet. 1.2. which worke is therefore called the ſanctification of the Spirit.
This worke is wrought in the minde, will, and affections, yea in the whole man: not by altering the ſubſtance of body or mind; or aboliſhing any naturall Faculty or Affection, as Vnderſtanding, LoueLove, Hate, Ioy, &c. but by putting away, and purging out the euill quality in theſe and the like, and by creating a new holy quality in them, acceptable to God, and agréeable to his word, that now the vnderſtanding ſhould be capable of good things, and the ſtreame of our affections turned to the right obiect, as to hate euill, to louelove goodneſſe, and to reioyce in it.
Wée are to vnderſtand alſo that this (in nature) is after Iuſtification, as Paul reciteth them: Whom he iuſtifieth, Rom. 8.31.hee glorifieth, that is, he gloriouſly reneweth, which is begun here, perfected in the life to come: & yet I cōfeſſe ye repentance is ſometimes put before remiſſion of ſinnes: not that in Nature, but becauſe in our ſenſe, and feeling it is firſt: For firſt we feele the burden of our ſinnes,Marke 1.13 Actes 5.31 and then we are eaſed and refreſhed by the mercy of God. And alſo repētance is named in the firſt place, becauſe it is firſt to bee taught, that wee may deſire the mercy of God. Yet in nature, Faith (which purifieth the heart) is firſt: though in time there bee no difference: For our Vnion with Chriſt, and our partaking of his merit to Iuſtification, and of his Spirit to Sanctification, are wrought at the ſame time, euen as the Sunne and his beames.
Vſe 1. As the Sunne is declared by his light, the trée by his fruits; ſo by thy ſanctification, demonſtrate thy iuſtification, &c.
Vſe 2. Boaſt not of thy heart, while thy life is profane, neither content thy ſelf with an outward ſhew of holines, hauing an euill conſcience:Rom. 12.2. 2. Cor. 7.1, &c. for Sanctification is the renewing of the minde: yea of the whole man: and therefore, labour to grow vp into a full holineſſe of the fleſh, and of the ſpirit.
Queſt. Is Sanctification, Conuerſion, or Repentance, ſo the worke of God, that we can not of our ſelues, by the power of our free will, … or repent?
Anſ. Iverely beleeue, that ſince the fall of Adam, 1. Cor. 2.14 2. Cor. 3.5. Rom. 8.7 Iohn 15.5.there is no free will in man vntounto things Spirituall and pleaſing to God.
Expl. For the vnderſtanding of this, we are to conſider of Man, as he was before his fall, or as he is now, ſince the fall. Free will you may call, a facultie or power of the Soule, whereby it doth fréely, without compulſion & force chuſe or refuſe the obiect ſhewne by the vnderſtanding: yet ſo, that we hold not this frée will to be independent, but that, as the wills of all creatures, it dependeth on God, to be inclined and moued, either immediately by him, or mediately by good or euill inſtruments as he pleaſe: Neither doth this dependencie hurt or diminiſh the frée dome of the will: becauſe God inclineth the will, ſo that the will doth by the Iudgement of its owne reaſon fréely and willingly moue it ſelfe: ſo that to doe a thing fréely in the Creature, is not to be frée from the gouernement of another: but to doe that which it doth, willingly, voluntarily, and deliberately, though it be ruled by another.
Before the fall this was in Adam, both to good and euill, that he might, if he would either ſtand or fall (the dependencie before ſpoken of ſtill reſerued.) Since the fall, the caſe is altered, according to the ſaying of Auguſtine; That man abuſing his frée will, loſt both himſelfe and that: whereby, as alſo when we ſay that man hath no free will, we doe not vnderſtand that the faculty is loſt, but the goodneſſe; whereby it was able freely and willingly to chuſe that which is good. For man loſt no eſſentiall part or faculty of his nature by his fall: euen the vnregenerate hauing a power freely to will or nill the obiect ſhewne by Reaſon, though they hauehave not power to wil and chuſe ſpiritual good things: both becauſe their wil is wholy depraued and turned from good, and inclinable only to euill: and alſo becauſe Reaſon, being blind, doth not ſhew to the will the ſpirituall good, or if it doe: it is not vnderunder the likeneſſe of good, but vnderunder the likeneſſe of euill. For the naturall man vnderſtandeth not the things of God,1. Cor. 2.14 but accounteth them fooliſhnes.
Wherefore we confeſſe, that man hath ſtil free wil in ciuill and outward things, and vntounto euill: but not vntounto good: And this freedome vntounto ciuill things muſt bee ſo vnderſtood, that he hath power to chuſe or refuſe the obiect: but to do this well he hath no power. Alſo he hath free will vntounto euill, not that he can will or nill euill at his pleaſure; but that without any violence, he onelyonly chuſeth euill: ſo that as it may be called free will, becauſe it is free from coaction, ſo alſo bond will, becauſe it freely willeth onelyonly that which is euill. And hence it is, that the reprobate ſinne neceſſarily and yet freely; neceſſarily, becauſe they hauehave no power to goodnes: freely, becauſe they choſe euill without compulſion: Yea by how much the more neceſſarily they ſinne: by ſo much the more voluntarily they doe it: in as much as their will hath brought vponupon them this neceſſity.
Now when this worke of Sanctification or Repentance, or Conuerſion is wrought; then we hauehave free will both to good and euill: to good as farre as we are regenerate by the Spirit: to euill as far as we are vnregenerate and fleſh. And in the ſtate of Glorification, our will ſhall be free onelyonly to good immutably: as the will of the damned ſhalbe immutably free vntounto euill, as Auguſtine ſaith: The firſt Will was to hauehave power not to ſinne, the laſt ſhall be to hauehave no power to ſinne.
Then for our purpoſe this is to be holden, that till the ſpirit worke new grace, we hauehave no power of our ſelues; being vntounto the worke of conuerſion meere patients; though in the worke, when the Spirit hath changed and inclined vsus, we are co-workers with the Spirit. Before conuerſion we reſiſt: In conuerſion the Spirit inclineth our wills; and of vnwilling makes them willing to be conuerted, and to repent: God not working in vsus as in ſtockes or ſtones, but as in reaſonable creatures.
Vſe 1. If thou be truly conuerted, aſcribe al the glory of it to God: for as ſoone can an Ethiop change his ſkinne,Iere. 13.23 &c. or a Leopard his ſpottes, as we doe that is good, till we be changed and enabled by the Spirit.
Vſe 2. Beware thou neglect not the preſent meanes of grace offered to thee, as though thou couldeſt repent and doe well when thou wouldeſt: No, no, it is the meere gift of God. For if thou canſt not make one haire of thy head white or black, much leſſe canſt thou change thy vile and corrupt heart. But thou wilt ſay: Doth not GOD promiſe, that at what time ſoeuer a ſinner doth repent, he will be mercifull? Yes; the Lord moſt comfortably (bleſſed be his name) ſaieth ſo: but he ſaith not that a ſinner can repent when he liſt: or that he will giuegive repentance, whenſoeuer a ſinner ſhall but whiſtle for it: As Auguſtine excellently; He that hath promiſed to all repentants, pardon, hath not promiſed to all delinquents, repentance, &c.
Queſt. What are the parts of this Sanctification or Repentance?
Anſ. The parts are two: Firſt, Mortification of the old man, or Hatred of ſin, and turning from euill: Secondly, Viuification, or Quickening of the new man; or louelove of goodneſſe and Turning to God.
Queſt. What meane you by Mortification of the old man?
Anſ. I meane that grace wherby there is wrought in vsus, by little and little, a deteſtation of ſinne, and an extinguiſhing and weakening of corruption in vsus, that it ſhould not bring forth fruit vntounto death.
Queſt. What meane you by the new man▪
Anſ. I meane that Grace, whereby, by little and little we are raiſed to a new and ſpirituall life, to be able (in ſome meaſure) to liue in knowledge, holineſſe, and righteouſnes. Eph. 4.22, 23, 24. Col. 3.5.8, 10, 11.The ſumme of all theſe anſwers prooued by Rom. 6. from the firſt verſe to the twelfth.
Explic. When we reade that the olde man, or the body of ſinne, or our earthly members (by which and the like names, the corruption of our nature is called) are are to be mortified, that is, made to die. We are not to vnderſtand it of the life of our bodies, but of the life of ſinne in our bodies. So when our Sauiour ſaith, If thine eie offend thee, plucke it out, &c. he meaneth not that we ſhould maime our bodies, but that by all meanes wee ſhould purge out corruption, which manifeſts it ſelfe in ſuch members; yea then as wee eſtéeme our corrupt affections as deare as our eyes. Theſe two parts of repentance are alſo called, putting off the olde man, and putting on the new man, &c. whereby is ſignified, that as willingly as a man puts off his old filthy ragges, to bee clad in ſweete and rich attire, ſo ſhould we willingly put away ſin whereby we are deformed, and labour to follow righteouſnes, which is a part of our Beauty in the ſight of God.
Whereas ſome make thrée parts of repentance; firſt, Contrition; ſecondly, Confeſſion; thirdly, Satisfaction: they deceiue the ſimple. For a man may hauehave all theſe, and yet be damned, as is manifeſt in Iudas; who grieued, confeſſed his ſinne,Matth. 27.3, 3. and brought againe the thirty pieces of ſiluer, and yet was a reprobate. Theſe may be neceſſary partes of Diſcipline enioyned to ſinners, to teſtifie their repentance, as in ancient times; but the eſſentiall parts of repentance, are perpetually mortification of the olde man, and viuification of the new.
If you ſhall deſire to know the maner how God works repentance, vnderſtand, that firſt by preaching of the Law, and ſometimes by croſſes, puniſhments, &c. the conſcience is terrified for ſinne, and is ſorrowfull, but in a worldly manner for feare of wrath; for the Law can worke no otherwiſe: Then, by the promiſe of the Goſpel, the conſcience is chéered through the gift of GOD, in aſſurance of mercy: the ſenſe whereof bréeds an other ſorrow, different from that wrought by the Law, called godly Sorrow; which is, when we are grieued for ſinne, not ſo much becauſe of the wrath following, as becauſe thereby we hauehave offended ſo gratious a father: and then followes repentance, which is a changing of the heart and purpoſe vntounto a continuall care and indeuour to hate all euill,2. Cor. 7.10 and to auoyd it: to louelove all goodnes, and to follow it. So that repentance properly is the effect of the Goſpel, not of the Law, though the Law be neceſſary to prepare vsus thereunto. And hence we ſay it is an effect of Faith, which purifies the heart. Concerning the practiſe of repentance, Sée the Booke called the Nature and Practiſe of Repentance written by our worthy Maiſter Perkins.
Vſe 1. Beware of a wonderfull ſubtilty of the Diuell, whereby he carries multitudes to hell; which is, when men and women are perſwaded, that if they can ſigh, ſorrow, and wéep for their ſins, that then they truly repent. When Ahab and Iudas did thus much and yet frie in hell. There is a ſorrow cauſed by the Lawe, which may bee in a Reprobate, whoſe ſorrow is like vntounto the ſorrow of a thiefe, and whoſe teares are whooriſh teares: for as theſe being taken in the maner, many times, hang downe their heads, and wéepe and waile for feare of the preſent puniſhment, which when it is ouer, they returne to their former courſes, their hearts not being changed; ſo many grieue by the preaching of the Lawe, and yet their hearts remaine as corrupt, and as willing, (if it were not for the Lawe) to ſinne, as euer before; whereas the Godly Sorrow, which commeth from the Goſpel, changeth the very inclination and purpoſe of the heart, to hate ſinne, and louelove goodnes, and to continue increaſing in ſuch grace, though there were no Law to condemne, nor hell to torment.2. Cor. 7.11 &c. Examine then thy repentance hereby, and by the notes.
Vſe 2. Remember that the ſumme of of a Chriſtians duty, is to Eſchew euill, Pſal. 34.14 Eſa. 1.16.17and to do good: and deceiue not thy ſelfe with thoſe ſame halfe Chriſtians, whoſe furtheſt obedience is to kéepe themſelues (not vnſpotted, for they regard not ſpots) but vndetected of groſſe euils, ſuch for the which men are carried to the Iayle: who, though they abound with ſmall faults (as they tearme them) hauing prophane hearts, and deſtitute of louelove to the truth, and do no good, thinke themſelues among the forwardeſt of ſuch who ſhall be ſaued. But ſoft: the firſt ſtep to heauen, in the practiſe of obedience, is to depart from euill: but he that ſets but one ſtep, (and that an ill-fauoured one too) is neuer like to come there: mend that ſtep, and depart from all euill, and ſtep againe, doing the good, and ſo walk on; & then the reward is thine. If thou holdeſt not vp thy hands to any ſtrange God, but if thou worſhippeſt not the true God, thou canſt not be ſaued. If thou ploweſt not, and goeſt not to cart on the Sabaoth day, it is well; but if thou doeſt not the duties of the Sabaoth in the publique and priuate worſhip of God, thou maiſt be damned. As therefore we doe not content our ſelues that no wéeds be in our Gardens, vnleſſe there bée good Hearbes and Flowers: ſo we muſt not onelyonly be void of euill, but filled alſo with the fruits of righteouſneſſe;Phil. 3.11. being not priuatiue onelyonly, but poſitiue Chriſtians. But alaſſe! what then ſhall become of them, which hauehave not yet learned to ſet the firſt ſtép, to leaue their Drunkenneſſe, Swearing, Lying, Whooredome: how farre are theſe from true Chriſtians? How farre from Heauen? How néere to Hell? &c.
Vſe 3. Note, that Repentance, and true conuerſion is a worke of great difficulty: for ſinne cleaues ſo faſt vntounto vsus, ſitting as cloſe as our ſkinne, and is ſo familiar to our nature, that till God perſwade the heart by the worke of his Spirit, it is as eaſie a matter to perſwade a man to leaue his ſinnes, as to get him to endure his eyes to be pluckt out of his head, and his limbes to be torne from his body. Therefore called Mortification, and crucifying the fleſh with the luſts, &c. It is not a ſigh and away, and now and then a few ſorrowfull words will ſerue the turne. No, ſinne is impudent, and will neuer out till it be kild, and caſt out. If thou makeſt account that Repentance is an eaſie worke, thou haſt not yet repented as thou ſhouldſt do. Go to: Remember thou muſt mortifie ſinne, and deſtroy it: It is a Serpent in thy boſome; kill, or be kild: if thou kilſt not it, it will kill thée; euen thy Soule, &c.
Q. What is the meaſure of ſanctification which we attaine to in this life?
Anſ. This grace is not perfectly finiſhed in this life, Rom. 7.18 19. 1. Cor. 13.9.12. Phil. 3.13.but here it is only in part.
Expl. There are two ſorts of benefites which we receiue by Chriſt: One, of ſuch which are out of our ſelues; as Redemption, Iuſtification. Another of ſuch which are in vsus, as Sanctification, Conuerſion. The firſt ſort are perfected in this life: as, Now we are the ſonnes of God. So now wee are elected, 1. Ioh. 3.1.2iuſtified, redeemed. The ſecond are not perfected in all their degrées, but onelyonly begun: Wee are perfectly redeemed, (vnderſtand in regard of the price, for we looke for the redemption of our bodies:) We are perfectly iuſtified (in regard of Chriſts righteouſneſſe, and the ſentence, for we pray for more féeling of it; and theſe ſhall bée more fully declared at the laſt day.) We are imperfectly ſanctified; there remaining euen in the beſt, a great deale of corruption, which luſteth againſt the Spirit, and often maketh them bitterly to mourne: as in the example of Paul.
Vſe 1. Our ſanctification cannot iuſtifie vsus,Rom. 7. becauſe imperfect.
Vſe 2. The life of a godly man is a continuall repenting to his dying day. As a man that buyes an old houſe is alwayes mending: ſo ye true Chriſtian, becauſe he diſcouers alwaies new corruptions, is alwaies mourning, repairing and mending ſomwhat. Do with thy conſcience as women do in dreſſing vp their houſes: they ſwéepe, and rub, and bruſh eueryevery day, becauſe eueryevery thing gathereth duſt: and euer and anon, they are renewing, & ſtrewing new Hearbs and Flowers in their Windowes: euen ſo, becauſe we alwayes are gathering ſoyle, through the corruption that is in the World, wee muſt alway he waſhing, cleanſing, and purging our hearts, and euer and anon, be adding new graces vntounto our former receiued. He that giues ouer this practiſe and care, as if hée were holy enough, giues a ſhrewd teſtimony, that he hath no true holineſſe in him: for the nature of true grace is to bée increaſing, and true Chriſtians are like the morning light, which is brighter and brighter vntounto perfect day.Pro. 4.18.
Q. What helpes then ſhould a man vſe to hold out, and increaſe in ſanctification?
Anſ. There are two principall meanes of furthering vsus this way: 1. Pet. 2.2. Pſa. 68.29. Luk. 11.13. Rom. 10.12 Iames 1.6.The conſcionable vſing of the Miniſtery of the Word and Sacraments, and deuout prayer.
Q. What is Prayer?
Anſ. Prayer is a worſhip of God, 2. Chron. 6.21. Ioh. 4.21. Rom. 8 26. Mat. 21 22. Ioh. 16.23. Pſal. 50.15 Math. 7.7. Coloſſ. 4.2.wherby, through the Spirit, in the name of Chriſt, beleeuing, we aske of God onelyonly things needfull, and alſo giuegive thankes for that which we hauehave receiued.
Expl. I ſhall not néede to be long in this, of the which, ſo many hauehave ſo worthily written: OnelyOnly remember, that not onelyonly the voyce,Exo. 14.15 but the affection of the heart is prayer: yea, without this, the other is not praying,Math. 15.8 but babling, a dead ſacrifice not acceptable, For God ſpecially requires the heart:Pro. 23.26 Rom. 8.15. Math. 4.10 Ioh. 16.23. Concerning which, know that: Firſt, it is a gift of the Spirit: Secondly, that God onelyonly is to bee prayed to: Thirdly, and that in the name of Chriſt. As Incenſe might bee offered onelyonly on the golden Altar: ſo it is Chriſt onelyonly which ſanctifieth, and maketh acceptable our prayers:Rom. 10.14 Fourthly, that wée beléene: Fifthly, that wée wiſely conſider the things, and perſons, wee are to pray for: Perſons, For all men,1. Tim. 2.1. while they are liuing, and till we know they hauehave ſinned the ſinne vntounto death: Things,1. Ioh. 6.15. are either Gods glory, our owne ſaluation, or onelyonly things belonging to this life and the body: The two firſt muſt be begged abſolutely: the other, vnderunder condition of Gods will, and (becauſe they are tranſitory) tranſitorily: Sixthly,1. Theſſ. 5.17.18. that we alſo bee thankefull.
Vſe 1. Pray neither to, nor by Saints, or Angels, nor for the dead: who either are in heauen, and ſo thy prayer is néedeleſſe; or in hell, and then impoſſible they ſhould be deliuered: When therefore thou haſt occaſion to mention thy friends, or any departed: ſay not, God hauehave mercy on their ſoules, or God bee with them; For though I confeſſe that the words be very good, yet they are héerein abuſed, as is the Name of God which is good, abuſed by too much wicked ſwearing: And it ſauors of groſſe Ignorance, and Wil-wrſhip: becauſe wee hauehave neither commandement nor promiſe, for ſo doing: alſo it wants charity towards the dead, to whom wee would ſéeme therein to be very charitable: For when we pray that God would hauehave mercy on them, &c. it ſhewes, that wee thinke (if we know what we ſay) that they want the mercy of God: Better a great deale to ſay, Who is, I truſt, with the Lord, or ſuch like, then to pray for them.
Vſe 2. Becauſe Prayer is an acceptable ſacrifice to God. Remember the commandement,1. Theſſ. 5.17. Pſal. 14.4. and pray often, publickely, priuately: It is an euident note of one very profane, not to vſe prayer: And the plagues of God follow ſuch:Pſal. 70.6. Ier. 10.25. There are ſixe things neceſſary to prayer, beware thou wanteſt none of them: Firſt, Faith: for thy helpe herein, remember the commandement and the promiſe, and beléeue: Secondly, Reuerence, for thy helpe this way conſider the great Glory to which thou prayeſt: Thirdly, Humility, for to ſuch God giues grace, helpe thy ſelfe héere, by looking into thine owne boſome, and conſidering thine owne corruptions and ſinnes: Fourthly, Holy Affections, heere helpe thy ſelfe with the practiſe of Repentance, hate ſinne, which dulleth our prayers, and quencheth the heate of them, as water quencheth fire,Pſal. 26.6. 1. Ioh. 3.22. and kéepe a good conſcience: Fithly, Feruency: Héere thou haſt two notable helpes: firſt, the ſence of thy owne miſery, in regard of ſin, the puniſhment of it, and the malice of the deuill, which if we conſider, will make vsus cry aloud, as priſoners cry to the Iudge for mercy: ſecondly, the conſideration of the great good thou receiueſt by prayer: For the Spirit is giuen by prayer:Luk. 11.13. by prayer deliuérance, increaſe of Sanctification, glorious inward féelings, euen all good things. As Moſes face ſhone when he had béene with God in the Mount,Act. 10.9. and as Peter was wrapt in prayer: So if euer wee ſhine in grace, and are rauiſhed with inward féelings, it is in prayer: Laſtly,1. Theſſ. 17 18. Col. 4.2. Bee Thankefull: when we are in neceſſity, wée hauehave many words, and hauehave neuer done; but when we hauehave receiued, as ful Veſſels, wée hauehave ſcarce a word to ſay: Wée go to God, as men goe to the Riuer alwaies to fetch, and as when wee hauehave filled our veſſels we turne our backes; ſo when wee are bleſſed with our deſires, we turne our backes with thoſe Lepers,Luk. 17.17. ſcarce one of ten returneth to giuegive thankes: Wée pray oftner then we giuegive thankes, becauſe wée are more affected with the ſence of our wants, then of the Glory of God, and of that wée hauehave receiued. Héere helpe thy ſelfe: Firſt, by conſidering the greatneſſe of the benefites which thou enioyeſt, as if it be but thy Sléepe, or Sight, or ſuch like; thou thinkeſt, it may bee, theſe are but ſmall things: Aske him thats blinde, him whoſe eyes God holds open but thrée or foure nights together, then ſhalt thou ſée the greatneſſe of a gift by the want of it: Secondly, by remembring the Commandement: Thirdly, becauſe thanked for grace increaſeth; thankes for one good turne, is a good introduction for another: Fourthly,Pſa. 50.23.5. God highly eſtéemes of it: Fifthly, It ſhall be our ſpeciall practiſe in heauen, inure thy ſelfe therefore vntounto it euen in this life, &c.
Queſt. What if wee obtaine this Grace of Sanctification, and continue in it?
Anſ. Then wee ſhall bee ſure to hauehave Eternall Life.Math. 5.8. Heb. 12.14. Rom. 6.22.
Expl. There is nothing more ordinary in the Scriptures, then that ſuch ſhall be bleſſed, which endeuour to holineſſe: which muſt not bee ſo vnderſtood, as though we could merite thereby Eternall life, but wee muſt vnderſtand it as a condition, neceſſarily required in ſuch (being of diſcretion) which ſhall be ſaued. By which ſpéeches is not meant to ſhew why a man is ſaued, but who they are which ſhall be ſaued.
When therefore eternall life is called a Reward, it is not meant, as though we could deſerue it by our good workes; no not by our faith; but by reward is meant a frée gift, or a gift due by couenant, or promiſe. For there is a double reward: Due, or vndue and frée: the firſt properly, the ſecond improperly ſo called. That which is due, by order of iuſtice, for the dignity of the worke, is properly a debt, or due Reward: That alſo is ſo called, which is due by fauour, and by promiſe. To our good workes is eternall life as a reward due: not the firſt, but the ſecond way: For God hath made himſelfe our debter, not by receiuing from vsus, but by promiſing to vsus.
So that if you take debt, or reward, properly, we affirme, that nothing is due to our beſt works: for there are foure things neceſſary to make a worke meritorious in the firſt acception of debt: Firſt, that the grace whereby we do it, be our owne: for if we receiue it from another, it is againſt reaſon, that he that giues, ſhould thereby be indebted to giuegive more:1. Cor. 4.7. But wee hauehave no grace, but we hauehave receiued it. Secondly, it muſt not be due, or duty to performe it: for that is contrary to merit; but all that we are able to doe, if it were more, is due, in regard of Creation, and Redemption.Luk. 17.10 Thirdly, it muſt be profitable to him, to whom it is done: But God is not benefited by vsus.Pſal. 16.2. & 50.11.12 13. Rom. 8.18. Fourthly, it muſt be proportionable to the reward: but ſo are not our beſt workes. Therefore it is well called of the Apoſtle, A free gift of God.Rom. 6.23.
This further remember, that we teach good workes to be neceſſary to ſaluation: but not as cauſes thereof, but as the way thereto: as Bernard ſaid.
Q. What is eternall life?
Anſ. Eternall life is that glorious and moſt happy eſtate, Mat. 25.46 Ioh. 17.22.23.24. Rom. 2.10 1. Cor. 2.9. Ioh. 10.28. Heb. 13.14 1. Ioh. 2.25in which the ſoules of the elect are, in heauen after this life, and in which their bodies and ſoules ſhall bee at the day of iudgement: the contrary whereof is eternall death.
Q What is eternall death?
Anſ. Eternall death is the moſt horrible condition in which the Reprobate ſhall be for euer in Hell, Luk. 16.22.23. Mat. 25.41 2. Teſſ. 1.4.with the Diuell and his Angels: in their ſoules preſently after their bodily death, and in body and ſoule together in the day of Iudgement.
Expli. There are thrée kindes of life: Firſt, Naturall of the body, in the vnion of body and ſoule. Secondly, Spirituall of the ſoule, in the vnion of it with God, and Chriſt;Gal. 2.20. Eph. 2.17. whereby Chriſt is ſaid to liue in vsus. Thirdly, Eternall of body & ſoule, whereby the elect liue and reigne for euermore in the kingdome of Heauen. The firſt is common to the Reprobates, with the Elect: the other two are proper to the Elect. Eternall death is alſo thrée-fold: Firſt, naturall of the body, in the ſeparation of body and ſoule: called naturall, not that it doth properly procéed from nature: for it is the effect of ſinne; but becauſe it is according to corrupt nature, by the iuſtice of God. Secondly, ſpirituall, in the ſeparation of the ſoule from God, whereby ſinne liues and reignes in the wicked, being ſaid alſo to be dead in ſinne. Thirdly, Eternall, whereby body and ſoule ſhall be for euer ſeparated from God and Chriſt, and liue with the Diuell in eternall torments; which kinde of life is called death, becauſe it were ten thouſand times better not to liue at all, in reſpect of themſelues, then in ſuch endleſſe, eaſleſſe, and remedileſſe miſery.
For eternall life may be conſidered, either in reſpect of the creature, as it is, and continueth by the power of the Creator, & ſo the wicked ſhal liue eternally in hell: or in reſpect of ye adiuncts of life, or the affection which the creature ſhal hauehave toward the Creator, and the fauour of God in Chriſt; and ſo the Elect ſhall only liue for euer.
In a word, the happineſſe of the one eſtate, and the miſery of the other, is ſuch, as no tongue is able to expreſſe, no heart able to conceiue: Al the glory and ſplendor of this life, being ſcarce a ſhadow of the glory to be reuealed: the firſt fruits whereof are in this life, in the peace and ioy of a good conſcience:Rom. 14.17. which though it be vnſpeakeable, and as a Heauen vponupon Earth, yet is no more, nor ſo much to that which ſhall be, then a handfull of corne is to a field of a thouſand acres.1. Ioh. 3.1.2. So alſo the torments which we can any wayes deuiſe to bee inflicted vponupon man in this world, being but a flea-biting to Hell, and a ſparke of that flame which the damned there ſhall endure: and yet when wicked men féele the flaſhings of it in their conſciences, in the middeſt of all their worldly pleaſures, they are horribly confounded, as in the example of Caine, Saul, Balthaſar, Iudas, Pro. 18.14and as Salomon ſignifies.
As there are but two Eſtates, ſo but two places, Heauen and Hell: As for a third place, called Purgatory, neither doth the Scripture mention it, neither can the Deuiſers, and firſt Founders of it, the Papiſts, tell what to make of it: and therefore wee acknowledge it not.
Vſe 1. Séeing ſuch torments remaine for them in Hell which repent not of their ſins, vſe all poſſible care that thou come not there: Helpe thy ſelfe againſt ſin, and all damnable ſecurity in it, by thinking of the torment following. In regard of thy ſelfe, it had béene better thou hadſt neuer béene borne, then to hauehave thy abiding with thoſe vgly Fiends in that ſame euerlaſting Fire and Brimſtone: Let not therefore the bitter pleaſures of ſinne deceiue thée: Knoweſt thou not it will be bitterneſſe in the end: The end of thy Drunkenneſſe, Whooredome, Lying, Pride, Sabaoth-breaking, Negligence in the ſeruice of God, Contempt of the Goſpell, &c. will be more bitter then Worme-wood or Gall, when the very Dregges of the Wine of the fierce wrath of God ſhall be powred out againſt thée for thoſe thy ſinnes. Is ſinne ſwéete? But death is bitter: remember it: Thy ſinne, and the pleaſure of it, is ſhort: but the ſhame and torment following is without end: and that in Hell: where one minute of torment ſhall ſwallow vp the very memory of all fore-paſt pleaſures: Labour to thinke often of Hell, it will bée ſome meanes to kéepe thée from thence, &c.
Vſe 2. Is life Eternall ſuch a happineſſe? then liue godly,1. Tim. 4.8 Rom. 2.7. for that is the way to it. It is our duty to liue godly, though no reward were propounded; but when our endeuours (which yet are weake) ſhall bee ſo beyond all proportion, rewarded with ſuch an eternall weight of glory; how ſhould it whet on our care, and ſpurre vsus forward to pleaſe ſuch a God, who is ſo rich to them which feare him? How ſhould it prouoke vsus to labour to be entertained into his ſeruice, whoſe ſeruants after a little obedience here performed, are made Kings and Quéenes in Heauen for euermore? Who would not be willing through fire and water, and all the miſeries of this life, to goe to that Heauenly Ieruſalem, the Citty of Saints, to hauehave eternall fellowſhip with the Angels, Patriarkes, Prophets, Apoſtles, Martyrs, and all our deare friends, which hauehave beléeued: yea with Ieſus Chriſt our Princely Redéemer, in the glory of the Father? If thou haſt prophanely ſaid, or thought, what profite ſhall I hauehave if I ſerue God? See here, and be aſhamed: for ſuch as ſerue God, ſhall partake of the ſwéetneſſe of Abrahams boſome, of the delights of Paradiſe, of the melody of their Fathers houſe, of their Maiſters Ioy, that fulneſſe of Ioy, of the Riuers of pleaſure for euer, of an Inheritance that neuer fadeth, but is immortal in the Heauens: where whatſoeuer we can louelove, we ſhall hauehave, and wee ſhall deſire nothing which wee hauehave not; where there is ſo much happineſſe, as neither the eye hath ſéene, nor heart can thinke. What mayeſt thou thinke of thy ſelfe, which liueſt ſo, as if heauen and the ioyes thereof, were not worth the while? Doeſt not thou louelove & labour for this tranſitory & miſerable life? Why not then much more for that which is permanent in happineſſe vnconceiueable? Oh! if thou kneweſt ye good that followeth piety, and the terror of that death that followeth ſin, it would make thée willing to redéeme that life, though it were with a thouſand yeares torment euen in Hell; which now is offered to thée by a ſhort cōtinuance in holy obedience. Thou ſéeſt the way of life and death: There is great difference betwéene Heauen & Hell, betwéene endleſſe ioyes, and endleſſe torments; betwéene the fellowſhip of Chriſt & his holy Angels, and the ſociety of the damned and the Diuels: Bée wiſe, and chuſe the way of life, &c.
Queſt. But doe you thinke indeede that there ſhall be ſuch a day of generall Ludgement which you ſeeme to ſpeake of?
Anſ. Yes, I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteouſneſſe by the man whom hee hath appoynted, that is, by Ieſus Chriſt, who ſhall ſeperate the Elect from the Reprobate, Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15.adiudging them to eternall life, theſe to eternall death.
Explic. As the Scriptures doe infallibly teach, that there ſhall be ſuch a day of Iudgement, wherein the Church ſhall be crowned with eternall and full glorie: and the Diuels and wicked men ſentenced vntounto eternall condemnation, ſo alſo by an inuincible Argument, drawne from the Iuſtice of God, the ſame may be concluded. It is iuſt ye the promiſe of God ſhould be made good to the righteous, and his threatning to the vngodly: which becauſe it is not here, muſt néedes euen for the iuſtice and trueth of God be executed in another world: Doubtleſſe there is a reward laid vp for the righteous; Pſal. 58.11Doubtleſſe there is a GOD which iudgeth the earth.
The Iudge ſhall be the whole Trinity, in regard of the decrée and authority; but Ieſus Chriſt the Mediatour, in regard of the viſible act, promulgation, and execution of the Sentence, who ſhall come from heauen in maieſty and great glory, attended vponupon with innumerable Saints and Angels, and in his Humane Nature wherein he ſuffered, performe the ſame; pronouncing the definitiue ſentence according to Saint Mathews Goſpel:Iohn 5.22, 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be diſcerned in the Court of Conſcience: for the godly doe receiue here abſolution and certainety, and the wicked hauehave their mortall ſentence euen in their owne breaſts: but this is ſecret, and the equity of it appeares not,Tit. 3.11. and the profane thinke themſelues wrongd: but then the mouth of all wickedneſſe ſhall be ſtopped: and it ſhalbe openly manifeſted, that the Elect are iuſtly ſaued, and the wicked iuſtly damned, their workes being ſcanned by the Bookes, and their faith and infidelity thereby appearing.
The perſons to be iudged are all mankinde, ſmall and great, who by the dreadfull ſound of a Trumpet,Iude 15. … 12 14 Rom 2.16. 2 Cor. 5.10 ſhal be ſummoned to appeare, neyther is it poſſible not to appeare; yea the very Diuels are reſerued in cheines vntounto the Iudgement of this great Day. The matters to be tried are Déedes, Words, yea Thoughts: whatſoouer wée hauehave done in our bodies, good or ill: And for a preparation, the heauen and earth ſhall be conſumed with fire: the heauens paſſing away as a ſcrole,2. Pet. 3.7, 10. the elements melting with feruent heat, & thearth burning with the works that are therein: whereby is not meant that the ſubſtance of the heauen and earth ſhall be annihilated, but only the figure changed, and the vanity purged out. The comming of the Iudge ſhall be ſodaine. The ſignes of his comming many. The particular day and time not knowne, nor to be inquired:Rom. 8.21. 1. Cor. 7.31 1. Theſſ. 5.2, 3. Mat. 24.20. Mat 24.36 Acts 1.7. Iohn 6.39, 40. But the day wherein this ſhall be, ſhall be the laſt day.
Vſe 1. This is a ſingular comfort to the Elect, that there ſhall be a day wherein they ſhall hauehave righteous Iudgement: though here they be deſpiſed and condemned before men. Then alſo ſhal appeare, to the confuſion of the wicked, their labour hath not béene in vaine. And certainely, what can be more comfortable, then to be iudged by him, who is our Aduocate, and hath redéemed vsus by his blood? Let vsus therefore lift vp our heads, with truſt in him, becauſe our redemption draweth neare; Let vsus louelove, looke for, and haſte to his appearing, ſaying, and praying with the Church;Reu. 22.20 Come Lord Ieſus, come quickely.
Vſe 2. This is a terrible and blacke day to the wicked, who hauehave not repented, for they muſt appeare before the tribunall ſeate of Ieſus Chriſt, there to anſwer for all their ſinnes, euen ſuch which the eie of man could neuer diſcerne: all ſhall be laied open then, and they ſhall ſmart for all. Knowing the terrour of this day, we ſhould be perſwaded. Surely, whome the remembrance of that day, of that fire, and of that wrath, which ſhall be throwne vponupon the wicked, will not moue, nothing will moue. The day of Sodom was a grieuous day, but nothing to this day, which ſhall be grieuous to drunkards, vſurers, whoremongers, &c. but ſpecially to contemners, and enemies of the Goſpel.2. Theſ. 1.8 If thou haſt béene ſuch a one, how wilt thou indure the countenance of the Iudge, which is euen hee whoſe bloud, word, ſacraments, ordinances, thou haſt deſpiſed, deriding the profeſſors of his Goſpel? O let not this day take thée vnawares. Preuent the wrath which ſhall be then reuealed. Then it wil be too late to cry for mercy, for that is a time of Iudgement. Now is the day of Saluation: If thou béet ſenſible of thoſe terrors, and the helliſh torments following, make good vſe of it.
Queſt. But if the Soules of the Elect goe preſently after their death to heauen, and the Soules of the Reprobate to hell, what neede a generall Iudgement?
Anſ. There muſt be a general Iudgement notwithſtanding, both that the iuſtneſſe of ſuch particular Iudgement may bee made more manifeſt to the glorie of God, and that the whole man, conſiſting of body and ſoule, may receiue the du reward.2. Cor. 5.10
Queſt. Doe you then thinke, that the bodies of man ſhall be restored at the day of iudgement?
Anſ. Yes verely, I beleeue the reſurrection of the body according to the Scriptures.Act. 24.15. 1. Cori. 15.12, &c.
Expli. We are firmely to hold the generall reſurrection both of good and bad; for the good ſhall not onelyonly riſe, though they ſhall riſe onelyonly to eternall life: in which regard they are ſaide to be the children of the Reſurrection.Luk. 20.36 The wicked ſhall alſo riſe, but becauſe they ſhall riſe to receiue their full torments, they are not ſo called. Both ſhall riſe, but in a double difference: firſt, of the efficient cauſe; for the good ſhall riſe by the power of Chriſt their head. The wicked by the power of Chriſt, as Iudge of quicke and dead, and by the vertue of that Sentence:Gene. 2.17 In the day thou eateſt thereof thou ſhalt die the death: ſecondly, of the end: for the righteous ſhall riſe to glory, the wicked to ſhame and perpetuall contempt.
And note this carefully, that thoſe very bodies, in which both iuſt and vniuſt liued here,Dan. 12.2. Ioh. 10.27. Iohn 5.28. Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. ſhall be raiſed and reſtored, as appeareth by the Scripture: This corruptible ſhall put on incorruption: This, that is, This ſame in number, as if he had clapt himſelfe on the breaſt: Now though this ſéeme vnpoſſible to reaſon, yet it is not ſo to our Faith: whereby, conſidering the power of God, we know, that he is able to reſtore the body, though burnt to aſhes, deuoured by wild beaſts, or turned to duſt, as he was able to create them, and all the world of nothing in the beginning: And this the Iuſtice of GOD requires; namely, that that body which ſinned, ſhould be puniſhed, and not another, and that that body which hath béen tortured héere for the profeſſion of his Name, ſhould be crowned with glorie at the laſt day.