A Body of Divinity, Part 1 (5 of 10)

A Body of Divinity · Part 1 (5 of 10)

p. 131That which the Apostle warneth, Rom. 6. 13. that we beware that we make not the parts of our bodies weapons of iniquitie: for if without a circumspect use of them they were instruments of evill before p. 132there was any corruption or any inclination at all to sin; how much more dangerous will they be now after the corruption, unlesse they be wel looked unto?

What doe you observe in Eves conference with the Devill?

First, her folly to enter into any conference with Satan, for shee might have been amazed that a beast should speak unto her in a mans voice, but her carelesnesse and curiosity moved her to it.

Secondly, her boldnesse in daring to venture on such an adversary without her husbands help or advice.

Thirdly, her wretchednesse in daring once to call in question the truth of Gods command, or to dispute thereof, or then to doubt of it.

What instruction gather you from her entertaining conference with Satan?

That it is dangerous to talk with the Devill, so much as to bid him to depart, if the Lord to try us, should suffer him to tempt us visibly as he did Eve, unlesse we have a speciall calling of God thereunto. 1. Because he is too subtile for us, we being simple in regard of him. 2. Because he is so desperately malicious, that he will give place to no good thing we can alledge to make him leave off his malicious purpose.

What shall we then doe?

We must turn our selves unto God, and desire him to command him away, at whose only Commandment he must depart.

Is there any thing blame-worthy in Eves answer to the question of the Serpent?

Notwithstanding that so far she answered truly, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof, yet began she to slip in the delivery both of the charge and of the punishment: for where she saith they were forbidden to touch it, it is more then the Lord made mention of, and she thereby seemeth to insinuate some rigour of the Lord forbidding even the touch of the fruit; and where the Lord had most certainly pronounced, that they should die if they eat of the forbidden fruit, she speaketh doubtfully of it, as if they should not certainly die.

What learn you from this latter Observation?

That albeit men are oft perswaded they sin, yet that they are not perswaded of the Justice of God against it, whereby the door is opened to sin, which is to make God an Idoll, in spoiling him of his Justice, as if he were so all mercy, as he had forgotten to be just, when as he is as well justice as mercy, as infinite in the one as in the other, which correcteth sharply the sins of such as he will save.

What learn you of the abuse of the tongue in this conference?

That as the tongue is a singular blessing of God, whereby man excelleth all the creatures upon the earth, so the abuse of it is most dangerous, because it setteth on fire the whole course of nature, and it is set on fire of hell, Jam. 3. 6.

What observe you of that it is said, that Eve saw the fruit was delectable to look on?

p. 133Her lustfull and wicked eye in suffering her mind to be allured to look on the beauty of the fruit with a purpose to affect the eating of it.

How is it said, that she saw it was good to eat, when shee had never tasted of it?

Shee knew by the beautifull colour it was so; for if we are able in this darknesse (we are fallen into) to discerne commonly by the sight of the fruit whether it be good, and the skilfull in Physick by the colour onelyonly of the hearb, to tell whether it be hot or cold, sweet or sowre, how much more were Adam and Eve, who had the perfection of the knowledge of those things, more then ever Solomon himselfe?

What learn you by the abuse of these outward senses?

That they are, as it were, windowes whereby sin entred into the heart, when there was no sin, and therefore will much more now, the heart being corrupted.

What instructions gather you from thence?

First, that we must shut them against all evill and unlawfull use of their objects, and open them to the use of good things, make a Covenant with them as Job did with his eyes, Job 31. 1. by a strong and painfull resistance of the evill that commeth by the abuse of them, as it were, and cut them off, and throw them away, as our Saviour giveth counsell, Mat. 5. 29, 30.

Secondly, that as the senses are more noble, as the hearing and sight, called the senses of learning, so there should be a stronger watch set upon them; those being the senses that Adam and Eve were especially so deceived by.

What observe you of that it is said, shee saw that it was desirable for knowledge?

That was only her errour, which shee having begun to sip of by communication with the Devill, did after drink a full draught of, by beholding the beauty of the fruit, and receiving the delicate tast thereof; and withall observe how we can heap reasons true and false to move us to follow our pleasures.

What learn you from thence?

That the heart inclining to errour, doth draw the senses to an unlawfull use of them, and that the abuse of the senses doth strengthen the heart in errour.

What gather you hereof?

That before the heart was corrupted, there was no abuse of these outward senses. But that being corrupt, the abuse thereof doth settle the heart deeper in errour.

What was the effect of all these outward and inward meanes?

First, Eve yeelded to Satan, and put his will in execution in eating of the fruit that was forbidden. Secondly, shee gave it also to Adam to eat.

What force hath the word also here used by the holy Ghost?

Thereby as by a speciall word of amplification the sin is aggravated against her, to shew her naughtines; not only in committing the sin her p. 134selfe, but also in alluring the husband to doe as she had done.

What learn you from thence?

1. The nature of sinners to draw others to the condemnation they are in, as Satan Eve, and Eve her Husband, even those that are nearest them; whose good they should procure.

2. That we should take heed of that the Apostle warneth us, not to be partakers of other mens sins, as if we had not enough of our own to answer for; which especially belongeth unto those in charge, 1 Tim. 5. 22.

3. How dangerous an instrument is an evill and deceived wife, which the Lord commandeth men should beware to make choice of, and if the man which is strong, much more the woman.

What learn you of that Adam eat forthwith?

First, that which hath been before noted, that the Devill by one of us tempteth more dangerously then in his own person; so that Satan knew he could not so easily have deceived Adam by himself, as by Eve.

Secondly, for that in excesse of love he yeelded; it teacheth husbands to love their wives, but it must be in the Lord, as the wives must doe their husbands.

How doth it agree with the goodnes, or with the very justice of God, to punish mankind so fearfully for eating of a little fruit?

Very well, for first, the heynousnesse of an offence is not to be measured by the thing that is done, but by the worthinesse of the person against whom it is committed. And how much more the Commandement our first parents brake was easie to be kept, (as to abstain from one onelyonly fruit in so great variety and plenty) so much more grievous was their sin by breaking it.

Secondly, though God tryed their obedience in that fruit especially, yet were there many other most grievous sinnes, which in desiring and doing of this they did commit: Insomuch that we may observe therein, the grounds of the breach in a manner of every one of the ten Commandements. For the transgression was horrible, and the breach of the whole Law of God; yea, an Apostasie whereby they withdrew themselves from under the power of God, nay, rejected and denied him; and not so little an offence as most men think it to be.

What breaches of the first Commandement may be observed in this transgression?That the breach of all the Commandements concurred in Adams and Eves sin.

First, infidelity, whereby they doubted of Gods love towards them, and of the truth of his word.

Secondly, contempt of God, in disregarding his threatnings, and crediting the word of Satan, Gods enemy, and theirs.

Thirdly, hainous ingratitude and unthankfulnesse against God for all his benefits, in that they would not be beholding unto him for that excellent condition of their creation (in respect whereof they ought unto him all fealty) but would needs be his equall.

Fourthly, curiosity in affecting greater wisdome then God had endued them withall by vertue of their creation, and a greater measure of knowledge then hee thought fit to reveale unto them.

p. 135Fiftly, intolerable pride and ambition, not onelyonly desiring to be better then God made them, but also to be equall in knowledge to God himselfe, and aspiring to the highest estate due to their Creatour.

How did our first parents break the second Commandement?

Eve, by embracing the word of the Devill, and preferring it before the word of God; Adam, by hearkning to the voyce of his wife, rather then to the voyce of the Almighty. Gen. 3. 17.

What were the breach of the third?

First, presumption in venturing to dispute of Gods truth, and to enter in communication with Gods enemy, or a beast who appeared unto them, touching the word of God, with whom no such conference ought to have been entertained.

Secondly, reproachfull blasphemy, by subscribing to the sayings of the Devill, in which he charged God with lying, and envying their good estate.

Thirdly, superstitious conceit of the fruit of the tree, imagining it to have that vertue which God never put into it, as if by the eating thereof, such knowledge might be gotten as Satan perswaded.

Fourthly, want of that zeale in Adam for the glory of God which he ought to have shewed against his wife, when hee understood shee had transgressed Gods Commandements.

How was the fourth Commandement broken?

In that the Sabbath was made a time to conferre with Satan in matters tending to the high dishonour of God. If it be true that on that day man fell into this transgression, as some not improbably have conjectured; for at the conclusion of the sixth day, all things remained yet very good, Gen. 1. 31. and God blessed the seventh day, Gen. 2. 3.

Now it is very likely Satan would take the first advantage that possibly he could to entrap them, before they were strengthened by longer experience, and by partaking of the Sacrament of the tree of life, (whereof it appeareth by Gen. 3. 22. that they had not yet eaten) and so from the very beginning of man, became a manslayer. John 8. 44.

Shew briefly the grounds of the breach of the Commandements of the second table in the transgression of our first parents.

The fifth was broken, Eve giving too little to her husband in attempting a matter of so great weight without his privity, and Adam giving too much to his wife in obeying her voyce rather then the Commandement of God, and for pleasing of her, not caring to displease God. Gen. 3. 17.

The sixth, by this act they threw themselves and all their posterity into condemnation and death, both of body and soule.

The seventh, though nothing direct against this Commandement, yet herein appeared the root of those evill affections which are here condemned, as not bridling the lust, and wandring desire of p. 136the eyes, as also the inordinate appetite of the tast, Gen. 3. 6. in lusting for and eating that onelyonly fruit which God forbad, not being satisfied with all the other fruits in the garden.

The eighth; first, laying hands upon that which was none of their own, but by a speciall reservation kept from them. Secondly, discontent with their present estate, and covetous desire of that which they had not.

The ninth, judging otherwise then the truth was of the vertue of the tree, Gen. 3. 6. and receiving a false accusation against God himselfe.

The tenth, by entertaining in their minds Satans suggestions, and evill concupiscence appearing in the first motions leading to the forenamed sinnes.

Thus much of our first parents sinne, and the causes thereof.

Now let us come to the effects of the same; shew therefore what followed in them immediately upon this transgression.

Three fruits were most manifest:The effects of the fall. namely, guiltinesse of conscience, shame of face, and feare of Gods presence.

Did any punishment follow upon this sinne?

Sinne,Sin, guiltinesse, punishment. guiltinesse, and punishment doe naturally follow one upon another; otherwise the threatning, that at what time soever they did transgresse Gods Commandement, they should certainly dye, should not have taken effect.

Declare how that threatning took effect.

They were dead in sinne, which is more fearfull then the death of the body, as that which is a separation from the favour of God: for there came upon them the decay of Gods glorious image in all the faculties of their soule, and also a corruption of the powers of their body, from being so fit instruments to serve the soule as God made them; and this in them is signified by nakednes; Gen. 3. 7. And in their children called originall sin. Then there issued from thence a streame of actuall sinnes in the whole course of their life; which appeared in Adam even upon his fall, by his flying from Gods presence, and affirming that it was his nakednesse that made him flye, his excusing of his sin, and laying it on the woman, &c. By sin an entrie being made for death, Rom. 5. 12. they became subject to the separating of the soul from the body, which is bodily death; and of both from God, which is spirituall death, signified by expelling them out of Paradise, and debarring them of the sacramentall tree of life, Gen. 3. 22. &c. And thus by the just sentence of God being for their sin delivered into the power both of corporall and of eternall death; they were already entred upon death and hell, to which they should have proceeded untill it had been accomplished both in body and soule in hell, with the Devill and his Angels for ever, if the Lord had not looked upon them in the blessed Seed.

For the fuller understanding of the things that immediatly followed the transgression of our first parents; let us consider more particularly what is recorded in the 3^d. ch. of Gen. And first shew what is meant by that in v. 7. that their eyes were opened, & they saw themselves naked. p. 137were they not naked before, and having the eye sharper then after the fall, must they not needs see they were naked?

It is true;Of our first parents nakednesse. howbeit their nakednesse before the fall was comely, yea more comely then the comeliest apparell we can put on; being clad with the robe of innocency, from the top of the head unto the sole of the foot: wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body, as the Scripture speaketh elsewhere; Rev. 3. 17, 18. Exod. 32. 25.

What gather you from hence?

That the loathsomenesse of sin is hidden from our eyes untill it be committed, and then it flasheth in the faces of our conscience, and appeareth in its proper colours.

Was that well done that they sewed fig-tree leaves to hide their nakednesse?

In some respect: forasmuch as they sought not remedy for the nakednesse inward, it was not well; but that they were ashamed to behold their own nakednesse of the body, it was well: for in this corrupt and sinfull estate, there is left this honesty and shamefastnesse, that neither we can abide to look on our own nakednesse, and shamefull parts, much lesse upon the shamefull parts of others; although it be of those that are nearest joyned unto us.

What gather you from thence?

First, that those that can delight in the beholding either of their own nakednesse, or the nakednesse of any other, have lost even the honesty that the sinfull nature of man naturally retaineth.

Secondly, that such as for customes sake have covered their nakednesse with clothes, doe notwithstanding with filthy words, as it were, lay themselves naked, are yet more wretched, and deeplier poysoned with the poyson of the unclean spirit, and have drunk more deeply of his cup.

Seeing our nakednesse commeth by sin, and is a fruit thereof, it may seem that little infants have no sinne, because they are not ashamed.

So indeed doe the Pelagian hereticks reason; but they consider not that the want of that feeling is for the want of the use of reason; and because they doe not discerne between being naked and clothed.

What followeth?

That at the noyse of the Lord in a wind,Of their hiding themselves. they fled from the presence of God, and hid themselves where the trees were most thick.

What gather you from thence?

First, that the guilt of an evill conscience striketh horrour into a man; and therefore it is said, that terrours terrifie him round about, and cast him down, following him at the heeles, and leave him not till they have brought him before the terrible King: Job 18. 11. 14. Thereof it is, that the feast of a good conscience is so extolled, as to be a continuall feast. Prov. 15. 15.

Secondly, the fruit of the sinne comming from the feare, which is p. 138to flye from God as from an enemy, whereof it is that the Apostle affirmeth, That having peace of conscience, we have accesse and approach to God. Rom. 5. 2. Their blindnesse, which esteemed that the shadow or thicknesse of trees would hide them from the face of God, whereas if we goe up into heaven he is there; if into the deep, he is there also, Psal. 139. 7. 13. he being not so hidden in the trees, but that a man might find him out.

What followeth?

That God asketh where he is, which knew well where he was.

What learne you from hence?

First, that we would never leave off running from God, untill we come to the depth of hell, if God did not seek us, and follow us, to fetch us as the good shepheard the lost sheep. Esa. 65. 1. Luk. 15. 4.

Secondly, that the means of calling us home, is by the word of his mouth.

What followeth?

That Adam being asked, assigneth for causes things that were not the causes, as namely, the voyce of the Lord, his feare, and his nakednesse, which were not the true causes, considering that he had heard the voyce of God, and was naked when he fled not; dissembling that which his heart knew to be the true cause. viz. his sin.

What learn you from thence?

That it is the property of a man unregenerate to hide and cloake sinne, and therefore, that the more we hide and cloak our sinnes, when we are dealt with for them, the more we approve our selves the children of the old man, the cursed Adam. Job 31. 33.

What followeth?

The Lord asketh how it should come that he felt his nakednesse as a punishment, and whether he had eaten of the forbidden fruit.

What note you from thence?

That before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour, we will not confesse our sinnes.

What learn you out of Adams second answer unto God?

That the man unregenerate dealt with for his sinnes, goeth from evill to worse; for the sin that he did before, and now cannot hide, he excuseth, and for excusing it, accuseth the Lord; as those doe which when they heare the doctrine of predestination and providence, thereupon would make God partie in their sins.

What learn you further?

That howsoever Adam alledgeth it for an excuse, because he did it by perswasion of another, yet God holdeth him guilty, yea dealeth vvith him as vvith the principall, because his gifts vvere greater then his vvifes.

What learn you from the answer of Eve, to the Lords question; why she did so?

The same vvhichwhich before, that the unregenerate man doth goe about to excuse the sinne he cannot deny; for shee casteth her sinne p. 139upon the Serpent, and said that which was true, but kept back the confession of her Concupiscence, without which the Serpent could not have hurt her.

How commeth it to passe that the old Serpent the Authour of all is not called to be examined?

Because that the Lord would shew no mercy to him, wherefore he only pronounceth Judgement against him.

What learn you from thence?

That it is a mercy of God when we have sinned to be called to accompt, and to be examined either by the Father of the houshold, or by the Magistrate, or by the Governour of the Church; and a token of Gods fearfull Judgment when we are suffered to rest in our sins without being drawn to question for them.

What observe you in the sentence against the Serpent?

That the first part contained in the 14. ver. is against the Instrument of the Devil; and that the other part contained in the 15 ver. is against the Devil.

What learn you of this proceeding to sentence?

That after the cause well known, Judgement should not be slacked.

Why doth God use a speech to the Serpent that understandeth it not?

It is for mans sake, and not for the beasts sake.

Why for mans sake?

To shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him; in which respect he commandeth that the Oxe that killeth a man should be slain, and that the flesh thereof should not be eaten; (Exod. 21. 28.) like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child, but breaketh it in peeces.

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

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

What learn you from thence?

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

What is the sentence against the Devill?

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

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

The seed of the Devill are all both wicked men and Angels, Joh. p. 1408. 44. which are corrupt and carry his image, 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil, and every where the sons of Belial, Act. 13. 10.

What learn you from thence?

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

VVhat is the sentence against the Woman?

First, in the pain of conception and bearing child.

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

Thirdly, in a desire to her husband.

Fourthly, in her subjection to her husband.

Was she not before desirous and subject to her husband?

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

What is the sentence against Adam?

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

What is his sin?

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

What was the punishment?

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

What learn you from thence?

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

What observe you else?

I observe further out of this Verse and out of the two next, that in the midst of Gods anger he remembreth mercy:Hab. 3. 2.Hab 3:2 for it is a benefit to Adam, that he may live of the sweat of his brows; to Eve, that she should bring forth, and not be in continuall travell; unto them both, that he taught them wisdome to make leather Coats.

p. 141What learn you from that it was said, God made them Coats?

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

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

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

What learn you from thence?

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

What followeth?

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

What learn you from it?

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

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

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

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

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

What learn you from hence?

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

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

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

It was;Of sin. for their sinne in eating the forbidden fruit was the sin of all men, and we therein became sinners and guilty of eternall Condemnation: So that they by this first transgression did not onelyonly lose for themselves the Image and favour of God, but withall p. 142all deprived their posterity of that blessed estate, Rom. 3. 23. and plunged them into the contrary, Rom. 3. 12. bringing damnation upon themselves and us all: wherefore this cursed estate of mankind is called in the scriptures the image of Adam, Gen. 5. 3. the old man, Ephes. 4. 22. the flesh, Gen. 6. 3. John 3. 6. &c. And the Apostle teacheth expresly, Rom. 5. 12. That by one man sinne entred into the world, and death by sinne: and so death went over all men, forasmuch as all men have sinned.

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

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

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

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

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

Secondly, that we all who are descended from Adam by naturall generation, were in his loyns and a part of him when he fell, and so by the law of propagation and generation sinned in him, and in him deserved eternall condemnation; therefore as two Nations are said to be in the womb of Rebekah, Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham, Heb. 7. 9, 10. who was not born some hundred years after, so is it here. Thus we see that as by the act of generation in leprous parents, the parents Leprosie p. 143made the childrens, and the slavish and villanous estate of the parents is communicated unto all the off-spring, (for a man being a slave, his progeny unto the hundred generation, unlesse they be manumitted shall be slaves) even so the naturall man howsoever he thinketh himself free, yet in truth he is sold under sin, and is the very servant of corruption, and in that state shall for ever remain, unlesse the Son doe make him free, Joh. 8. 33, 34. 36. Rom. 6. 17. 19, 20. & 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King, do not only thereby hurt and disgrace themselves, but also stain their whole bloud, and lose their honour and Inheritance from themselves and from their children; for by our Law a man being attainted of High treason, the attaint of bloud reacheth to his posterity, and his children as well as he lose the benefit of his Lands and Living for ever, unlesse the King in favour restore them againe, as God in his mercy hath done unto us.

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

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

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

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

What is then the naturall estate of man?

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

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

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

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

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

p. 144Is every breach of the Law of God sin?

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

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

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

How many sorts of sins are there?

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

What is the sin Imputed?

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

What sins are Inherent in us?

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

What is Originall sin?

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

How is this sin noted out unto us?

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

Wherein doth it specially consist?

Not only in the deprivation of justice, and absence of good, but also in a continuall presence of an evill principle and wicked property, whereby we are naturally inclined to unrighteousnesse, and made prone unto all evill, Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of Gods Image consisting chiefly in wisdome and holiness, whereof we are now deprived, and the impression of the contrary image of Satan, John 8. 41, &c. called Concupiscence, Rom. 7. 7. Jam. 1. 14. consisting, first, in an utter disability and enmity unto that which is good, Rom. 7. 18. & 8. 7. Secondly, in pronenesse p. 145to all manner of evill, Rom. 7. 14. which also every man hath at the first minute and moment of his conception, contrary to the opinion of the Pelagians, who teach that sinne commeth by imitation.

Is the Image of God wholly defaced in man?

No, if we take it in a large acception: For man remaineth still a reasonable creature, and capable of grace, having the same parts and faculties he had before; and in them some reliques of Gods Image, Gen. 9. 6. Jam. 3. 9. As in the understanding some light, John 1. 9. in the conscience sometimes right judgement, Rom. 2. 15. in the will some liberty to good and evill in naturall and civill actions: Rom. 2. 14. and freedome in all things from compulsion, &c.

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

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

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

They that are not born again of God,aaGal. 3. 22. Rom. 8. 3.Gal 3:22Rom 8:3 cannot keep it all, bbPhil. 3. 9. Tit. 3. 5.Phil 3:9Titus 3:5nor in any one point as pleasing to God thereby, in respect of themselves. For except a man bee borne of God, hee cannot see the Kingdome of heaven, nor enter therein; neither can he keep the Commandements of God. Moreover, all men by nature being conceived and born in sinne, are not onelyonly insufficient to every good thing, but also disposed to all vice and wickednesse.

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

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

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

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

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

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

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

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

How is originall sin propagated and derived from the Father to the Sonne?The propagation of originall sin.

Wee are not to bee so curious in seeking the manner how, as to marke the matter to bee in us: even as when a house is p. 146on fire, men should not be so busie to enquire how it came, as seeing it there, to quench it: But this we may safely say, that what effect the committing of the first sinne wrought in the soule of Adam, the same it doth by the imputation of it work in the soules of his posterity; as therefore the committall of that sin left a staine behind it in his nature, being like a drop of poyson that being once taken in, presently infecteth the soundest parts; or like the dead flye that marreth the most precious ointment of the Apothecary: so in the creation and infusion of our soules into our bodies, God justly imputed the same transgression unto us, the same corruption of nature (as the just punishment of that sin) must ensue in the like manner.

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

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

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

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

Is not the substance of the soule corrupted by this sinne?

No, but the faculties onelyonly depraved and deprived of originall holinesse.

For first, the soule should otherwise be mortall and corruptible. Secondly, our Saviour took our nature upon him without this corruption.

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

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

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

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

Fourthly, vanity, falshood and error; to the embracing whereof, mans nature hath great pronenesse: Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. & 16. 25.

What use make you of this corruption of the understanding?

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

How is the Memory corrupted?

First,The corruption of the memory. with dulnesse and forgetfulnesse of all good things that we should remember, notwithstanding we have learned them often.

p. 147Secondly, with readines to remember that we should not, and to retain errors and vanities (as tales and playes) much more then godly matters.

What use make you hereof?

As, first, to bewaile the defects of our understanding, so to lament our forgetfulnesse of good things.

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

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

How is the Will corrupted?

First,The corruption of the will. with a disablenesse and impotency to will any thing that is good in it selfe, Rom. 5. 6. Phil. 2. 13.

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

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

What use are we to make hereof?

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

How are the affections corrupted?

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

What use make you of the disorder of the affections?

First, to keep our selves from all occasions to incense them to sinne, whereunto they are as prone as the tinder to the fire. Secondly, to labour to mortifie them in our selves, that we may be in regard thereof pure Nazarites before God, Gal. 5. 24. Col. 3. 5.

How is the conscience corrupted?The corruption of the conscience.

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

How in the former?

It sometime giveth not direction at all, and thereupon maketh a man to sin in doing of an action otherwise good and lawfull, Rom. 14. 23. sometime it giveth direction, but a wrong one; and so becometh a blind p. 148guide, forbidding to doe a thing which God alloweth, and commanding to doe things which God hateth. 1 Cor. 8. 7. Col. 2. 21. John 16. 2.

How in the latter?

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

How is it left without feeling?

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

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

Sometimes in excusing, sometimes in accusing.

How in excusing?

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

How in accusing?

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

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

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

First, seeing it doth thus abuse us, we are never to make it a warrant of our actions, unlesse it be directed by Gods word.

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

What corruption hath the body received by originall sinne?

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

VVhat use are we to make of this doctrine of originall sinne?

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

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

VVhat is actuall sinne?

It is a violation of Gods Commandements done by us after the manner of Adams transgression,Actuall sin. Rom. 5. 14. to wit, a particular breach of Gods Law in the course of our life, which proceedeth as an evill fruit from our naturall corruption, and leaveth a stain in the p. 149soule behind it, Jer. 13. 23. which polluteth the sinner, and disposeth him to further evill.

How is such sin committed?

Either inwardly, or outwardly.

How inwardly?

First, by evill thoughts in the mind, which come either by a mans own conceiving, Gen. 6. 5. Matth. 15. 19. or by the suggestion of the Devill. John 13. 2. Acts 5. 3. 1 Chron. 21. 1.

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

How outwardly?

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

Be not outward sins more grievous then inward?

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

But how may some thoughts be more evill then actions?

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

What use are we to make thereof?

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

What be the degrees by which men doe proceed in the committing of actuall sin?

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

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

Secondly, concupiscence bringing sinne to conception, James 1. 15. which is done by these degrees: First, entertaining the sinne whereunto we are tempted, and suffering it to have abode in the mind or thought. Secondly, withdrawing the heart from God (whom we ought to p. 150feare with all our hearts) and his Commandements, Jam. 1. 14. Thirdly, consulting whether that sinne which we ought to hate may be done or no.

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

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

Are these actuall transgressions all of one sort?

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

How for the Commandement?

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

Which be the inward sins of omission?

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

What be inward sins of Commission?

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

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

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

What use are we to make thereof?

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

p. 151What be the outward sins of Commission?

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

How are sinnes distinguished in regard of the object offended?

Some sins are more directly against God, some against men, either publique or private, and others against a mans self.

How in regard of the disposition followed?

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

What be the differences of partaking with others sins?

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

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

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

Doth not Ignorance excuse?

Affected Ignorance doth rather increase then diminish a fault.

VVhat be the differences of sins of knowledge?

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

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

It is a wilfull and malicious falling from,Of the sin against the holy Ghost. and resisting of the Gospell, after a man hath been enlightned with it, and felt a taste thereof; manifested in outward action by some blasphemous oppugning the truth of set hatred, because it is the truth.

What are you to consider in this sin?

The nature thereof, and the deadlinesse of the same.

What note you in the nature?

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

Why is it called the sin against the holy Ghost?

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

p. 152What qualities and properties hath this great sin?

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

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

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

VVhat is the deadlinesse of this sin above other sins?

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

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

Some are only sins,Of the divers differences of actuall sins. but others are wickednesses, and some beastlinesses, or devilishnesses; for though originall sin be equall in all Adams children, yet actuall sins be not equall, but one much greater then another.

Are not sins well divided into Veniall, and Mortall?

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

Doe all naturall men alike commit all these kinds of sin?

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

How doth God employ men in this state of sin?

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

Secondly, he over-ruleth their evill and sinful actions, so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory, Act. 3. 16. & 4. 27, 28.

What are the things that generally follow sin?

They are two: Guilt and punishment; both which doe most duly wait upon sin to enter with it, and cannot by any force or cunning of p. 153man or Angel be holden from entring upon the person that sin hath already entred upon; both likewise doe increase as the sinne increaseth.

What is the guilt of sin?

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

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

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

What learn you from this?

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

How else may the hurt and evill of the guilt of sinne be set forth unto us?

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

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

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

What is the effect of this guilt of Conscience?

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

VVhen a man doth not know whether he doth sin or no, how can he be smitten, or bitten, or barked at, or flie for feare? therefore against all this evill ignorance seemeth to be a safe remedy?

No verily; for whether we know it or no, his guilt remaineth: as a debt is a debt, though a man knoweth it not; and it is by so much p. 154the more dangerous, as not knowing it, he will never be carefull to discharge it, till the Lords arrest be upon his back, when his knowledge will doe him no good.

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

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

VVhen it is known what is the remedy of it?

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

Is the guilt of sin in all men alike?

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

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

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

VVhat is contrary to the guilt of sin?

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

So much of the guilt, what is the punishment?

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

VVhat do you understand by bodily and spirituall death?

p. 155By the one I understand the separation of the soule from the body, with all personall miseries and evils that attend thereon, or make way thereto; by the other the finall separation of both from God, together with present spirituall bondage, and all forerunners of damnation.

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

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

Against whom are these punishments addressed?

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

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

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

What are the judgements executed upon his person?

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

What punishments are inflicted in this life?

They be partly outward, partly inward.

What be the outward punishments?

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

2. Shame for the nakednesse of body.

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

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

5. Outward shame and infamy.

6. Servitude.

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

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

What be the inward punishments in this life?

p. 1561. Sorrow and anguish of soul for these plagues and the like.

2. Madnesse, frenzy, and foolishnesse.

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

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

5. Strangenesse and alienation from God.

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

In what sort is man in bondage unto Satan?

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

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

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

And how shall a man perceive this obedience?

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

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

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

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

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

What punishments are inflicted upon sinfull man after this life?

A twofold death.

Which is the first death?

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

Wherein consisteth the second death?

1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty, in whose countenance is fulnesse of joy.

2. Perpetuall imprisonment in the company of the Devill and Reprobates damned in hell.

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

p. 157How doth this death seize upon man?

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

2. At the day of Judgement the body being joyned to the soule againe, both shall be tormented in hell everlastingly, Matth. 10. 28. so much also the more as they have had more freedome from pain of body, and anguish of soule, and losse of outward things in this life.

Is the punishment of all sins alike?

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

But God is mercifull?

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

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

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

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

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

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

Thirdly, none can be our Saviour but God.

Could man by his own wisdome devise any thing whereby he might be saved?

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

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

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

How then is man delivered from this sinfull miserable estate?

Sinne is repressed,Of Gods Covenants with man. and misery asswaged, by many meanes naturall and civill, but they are not removed, nor man restored, but onelyonly by a new Covenant; the old being not now able to give life unto any, by reason of the infirmity of our flesh.

VVhy is the former Covenant of works called the old?

Because we not onelyonly cannot doe it, but through the perversenesse p. 158of our nature (and not by the fault of the Law) it maketh our old man of sin elder, and we more hasting to destruction.

How are they convinced that seek righteousnesse by this Covenant?

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

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

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

VVhether of these two Covenants must be first in use?

The Law; to shew us, first, our duty what we should doe.

Secondly, our sin, and the punishment due thereunto.

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

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

What is the Covenant of grace?

Gods second contract with man-kind after the fall, for restoring of him into his favour, and to the estate of happinesse by the meanes of a Mediatour, Gal. 3. 21, 22. and it containeth the free promises of God made unto us in Jesus Christ, without any respect of our deservings.

VVho made this Covenant?

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

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

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

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

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

Was it once only published?

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

What is the foundation of this Covenant?

The meer mercy of God in Christ, whereby grace reigneth unto life through the obedience of one, which is Jesus Christ. Rom. p. 1595. 21. For there being three persons of the Trinity, the Father sent his Son to accomplish the work of our Redemption, and both of them send the Holy Ghost to work saving grace in our hearts, and apply unto our soules the holinesse purchased by the Son of God.

What is promised therein?

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

What is the condition on mans part?

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

What then is the summe of the Covenant of grace?

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

How doth this Covenant differ from that of works?

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

Wherein doe they agree?

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

What is that one kind of righteousnesse?

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

What thing doth follow upon this?

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

But yet those remaine transgressors of the Law?

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

p. 160What are we to consider in the Covenant of Grace?

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

When was the Mediatour given?

1. If we regard Gods decree, from all eternity, Eph. 1. 4.

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

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

Who is this Mediatour between God and man?

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

What doe the Scriptures teach us touching Christ our Mediatour?

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

What is his Person?

The second Person in the Godhead,Of the person of Christ. made man. John 1. 14.

What have we to consider herein?

First the distinction of the two natures.The natures of Christ. Secondly the hypostaticall or personall union of both into one Immanuell.Divine.

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

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

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

What say you of him touching his Godhead?

I beleeve that he is the only begotten Son of the most high and eternall God his Father:Of the divine nature of Christ. His Word, Wisdome, Character, and Image; begotten of his substance before all worlds, God of God, Light of Light, very God of very God: begotten, not made: finally God, coessentiall, coeternall, and coequall with the Father, and the Holy Ghost.

Why call you him the onelyonly begotten Sonne of God?

Because he is the alone Son of God by nature, even the onelyonly begotten of the Father full of grace and truth, John 1. 14. & 3. 18. For though others be the Sons of God by Creation, as Adam was and the Angels. Job. 1. 6. Others by Adoption and Regeneration, as the Saints, and the man Christ Jesus in another respect by hypostaticall union; yet none is his Son by naturall generation, but the same Christ Jesus; and that in regard of his Godhead, not of his Manhood; according to the Apostle, who saith, that he is without Father according to p. 161his Manhood, and without Mother according to his Godhead. Heb. 7. 3.

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

He is the naturall Sonne of God onelyonly in regard of the eternall generation, otherwise there should be two Sonnes, one of the Father, and another of the Holy Ghost; but he is therefore called the Sonne of the Highest, for that none could be so conceived by the Holy Ghost, but he that is the naturall Son of God.

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

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

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

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

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

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

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

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

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

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

What learn you from hence?

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

How is the Godhead of Christ proved?

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

Why was it requisite that our Saviour should be God?

Because,Why it was requisite that Christ should be God. first, none can satisfie for sin, nor be a Saviour of soules, but God alone; Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good, is worthy to redeem another mans sin, which deserveth everlasting punishment.

p. 162Secondly, the satisfaction for our sins must be infinitely meritorious, otherwise it cannot satisfie the infinite wrath of God that was offended; therefore that the work of our Redemption might be such, it was necessary our Saviour should be God, to the end his obedience and sufferings might bee of an infinite price and worth, Acts 20. 28. Heb. 9. 14.

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

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

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

Sixthly, he must give us his Spirit, and by it seale these graces to our soules, and renew our corrupt nature, which only God can doe.

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

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

And what by this that he is the Sonne?

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

Being God before all worlds, how became he man?

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

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

How doth it appeare that he was true man?

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

How by his Conception?

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

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

To assure us of his true humanity, even by his infancie and infirmitie. Luk. 2. 7.

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

p. 163That he might be holy and without sin, the naturall course of originall corruption being prevented, because he came not by naturall propagation.

What learn you from hence?

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

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

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

What gather you from hence?

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

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

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

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

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

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

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

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

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

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

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

p. 164Why did he not take the nature of Angels upon him? Heb. 2. 16.

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

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

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

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

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

Why was it requisite that our Mediatour should be Man?Why it was requisire that Christ should be Man. was it not sufficient that he was God?

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

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

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

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