Baptism succeeds Col. 2.11 12. 2. The Jews practice in a faithful observance of this Ordinance as of Abraham Zachary Elizabeth Joseph and Mary 3. The practice of the Christians who believing were themselves and their whole houshold Baptized Acts 16.15 33. under which whole houshold children might probably be comprised 4. Christ embracing and blessing such children as were brought to him and rebuking those that would have kept them from him Mat. 19.13 5. Gods promise made to them Gen. 17.7 Acts 2.39 as the seal for confirmation whereof God offereth Baptism 6. The right they have to Gods Kingdom Mat. 19.14 Baptism is an evidence of that their right 7. The constant continued custom of the true Catholick Church which ever since the Apostles time hath afforded the Sacrament of Baptism to children Touching the necessity of Baptisms we must know that things are said to be necessary two ways 1. Absolutely so as the thing cannot possibly be without it thus Baptism is not absolutely necessary as a cause for then should it be equal to Gods Covenant Christs Blood and the work of the Spirit 2. By consequence so as according to that course and order which God hath set down things may not well be without them Thus Baptism is by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof by reason of our dulness in conceiving things Spiritual of our weakness in believing things invisible To this Sacrament of Baptism the Papists attribute too much making it a plain Idol by their opinion 1. Of the necessity thereof in such degree as that they hold if any dye unbaptized he cannot be saved 2. Of the efficacy thereof in such degree as they hold it giveth grace by the work it self thereby equalling it to the very blood of Christ taking away the peculiar work of the Spirit and the use of the grace thereby The differences of Circumcision and Baptism viz. 1. In Rites for the same are not the Rites of Circumcision and Baptism 2. Circumcision promised grace for the Messias to come Baptism for the Messias exhibited 3. Circumcision had a promise of a corporal benefit a testimony that God would give a certain place for the Church in the Land of Canaan until the coming of the Messias Baptism hath no promise in particular of any temporal benefit other then what flows from the influence of a a general promise made to godliness 1 Tim. 4.8 4. Circumcision did binde to the observing of the whole Law Ceremonial Judicial and Moral Baptism bindeth us onely to faith and amendment of life that is to observe onely the Moral Law 5. Circumcision was instituted for the Israelites Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church 6. Circumcision was to continue until the coming of the Messias Baptism shall continue until the end of the world Baptism and Circumcision agree thus 1. In the chief and principal end whereas in both is sealed the Promise of Grace by Christ which is always one and the same 2. By both of them is wrought our receiving into the Church 3. By both is signified Regeneration ye are circumcised in Christ with Circumcision made without hands For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart Deut. 18.16 30. Acts 7.51 So Baptism telleth us that being once dead unto sin we are to live unto righteousness that all we that have been Baptized unto Jesus Christ have been Baptized unto his death c. and must walk in newness of life c. Rom. 6.3 For we have put on Christ by Baptism Gal. 3.26 The Reasons why Christ was circumcised 1. That he might signifie that he was also a member of that circumcised people 2. That he might shew that he received and took our sins on himself that he might satisfie for them 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf 4. The circumcision of Christ was a part also of his humiliation and suffering Reasons why circumcision is abolished viz. 1. Because the thing signified which was the Messias is exhibited 2. Because circumcision was instituted for the severing of the Jews from all other Nations but now the Church that difference being abolished is collected and gathered out of all Nations The chief and proper ends of the institution of Baptism viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects which is as it were gathered by the Word and Baptism 2. To be a confirmation of our faith that is a testification that Christ washeth us with his blood that he bestoweth on us Remission of sins Justification and Regeneration or To be the sealing of God and also the sealing or obsignation of the Promise of Grace and a testimony of Gods will that he giveth us these gifts at this present and will give them ever henceforward 3. To be a testification of our duty towards God and a binding of us and the Church to the knowledge and worship of God into whose Name we are Baptized we binde our selves in Baptism to thankfulness namely to Faith that is to receive the promised benefits with faith and then withal unto repentance and amendment of life 4. To be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and deliverance thereof from it Mat. 20.22 In regard whereof Baptism is compared unto the flood for as in that general Deluge some were shut into the Ark the rest of mankinde perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered 5. To signifie the unity of the Church for Baptism is a binding of the members of the Church among themselves to mutual love because when it severeth and distinguisheth the members of the Church from others it doth also joyn and unite them among themselves 6. To be a Token and Symbole of our receiving and entrance into the Church Hither appertain all those places in Scripture in which those who were become Christians are said to have been presently Baptized 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ that the Baptized may have occasion to teach and learn who is the Author and what is the meaning or signification of Baptism The Type of Baptism was Noahs Ark born up by the waters wherein the Church which then was in Noahs family was saved 1 Pet. 3.21 And though Baptism be a mark of the true Church yet may not the Papists thereby challenge theirs to be the true Church for Baptism severed from the true preaching of the
our discharge in this life that we be not tormented in the life to come The Reasons why sin is called a Debt to man 1. Because we owe love which is thereby broken Rom. 13.8 2. Because we owe punishment for doing wrong Judg. 1.8 3. Because we owe satisfaction for the wrong done Lev. 6.4 These words As we forgive our debtors are added for these Reasons 1. That we may rightly desire remission of sins that is with faith and repentance a sign and token whereof is the love of our Neighbor 2. That when we finde in our selves true faith and repentance we may so have a certain argument and comfort in us that we are of the number of them to whom remission of sins is promised and that therefore we shall doubtless obtain the same All offences that are done to us of others may be reduced to these three Heads 1. Such as do onely displease us but bring no loss or hurt to us 2. Small injuries such as do not onely displease us but withal bring some little hurt to us either in our life goods or good-name 3. Greater injuries such as are not onely offensive to our persons but withal do prejudice our life and bring a ruine upon our estates both in goods and good-name The forgiveness between man and man is fourfold viz. 1. Of Revenge that is when we requite not evil for evil either by thought word or deed This belongeth to all men 2. Of private Punishments when men return not punishments for injuries done by way of requital though we cannot forgive wholly and perfectly yet we may truly and sincerely 3. Of Judgement when we judge not an injury done to be an injury 4. Of Satisfaction when it is due for some hurt done Now man is said to forgive man when he doth pardon either the wrong done Gen. 50.21 or the punishment appointed for the wrong 2 Sam. 19.23 or the satisfaction which the offender is bound to make Luke 7.4 or all of them as occasion is offered Mat. 18.32 The conditional words of this Petition are useful to us many ways viz. 1. To inform us that asking of pardon and testimony of Repentance go together he that receives the one must express the other for where God gives pardon there also he gives grace to repent and mercy is not granted but on condition of repentance Acts 2.37 38. 2. To teach us to forgive our brethren every day to renew our repentance and to humble our selves and to let us know That we are bound to forgive all persons Gol. 3.12 all sins Prov. 10. and at all times Mat. 17.22 when men offend us and that fully 3. To afford us a notable sign of pardon of sin namely our forgiving of and mercy to our brethren 4. To admonish us to beware of the common sin of this Age which is desire of revenge spite and grudging for if we forgive not we pray in effect that God would not forgive us yea we curse our selves 5. To discover unto us the gross hypocrisie of our Nature for so oft as we make this Petition we make profession of reformation of life in new obedience for this one branch of brotherly Reconciliation here professed doth presuppose our Conversion from all sin since true Repentance for one sin cannot stand with a purpose to live in any other 6. To stir us up to hunger after love mercy gentleness meekness and to endeavor to practice the same continually living in peace 2 Cor. 13.11 laboring to make peace Mat. 5.9 and shewing all tokens of love to our adversaries that they may assure themselves we have wholly forgiven them 7. To shew us the way how to keep true peace of conscience for ever for when we are at one with God and man we have a blessed peace and this is by calling upon God for the pardon of our sins every day and by following after peace with men in the practice of forgiveness and reconciliation which is never sincere without repentance 8. To acquaint us That no man living in malice can say the Lords Prayer as he ought to do Mat. 5.24 and that is a sign of grace to forgive Mat. 17.32 9. To exclude from pardon all such as persecute the Saints of God till they repent and practice as they pray in this Petition By this Petition we are taught 1. To bewail our carnal security going on from day to day in sin without thought of the debt thereby 2. To relye and settle our hearts in all estates in affliction temptation and death it self on the meer mercy of God in Christ by faith in his Blood for the pardon of our sins 3. Not to lie down in the sins we daily commit but renew our estate by true humiliation and repentance which consists in daily examination confession contrition supplication and conversion 4. To use this Petition as a remedy against despair which must not embolden any to sin presumptuously for the Lord hath said he will not be merciful to that man Deut. 29.19 5. That no man possibly can fulfil the Law for the Apostles themselves were commanded to ask pardon for sin every day whereby it is plain they could not fulfil the Law much less can we 6. In all godly maner to endeavor after what we pray for for it is gross also hypocrisie daily to ask the pardon of sin and still to continue in the daily practice thereof 7. Not onely to pray for the pardon of our own sins but of our brethrens also whereby we are taught that the good estate of their souls should be dear and precious to us In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins as 1. The knowledge of our sins without which the tongue may pray for pardon but the heart cannot Thus many poor and miserable souls ignorantly deceive themselves 2. Grace to acknowledge our sins for he that hides them shall not prosper Prov. 28.13 and all that know them do not confess them or else some way justifie themselves 3. Grace to be truly humbled for sin and that in the sense of Gods curse due for it else we are still in our sins and cannot pray to speed 4. Justification through the death and blood-shedding of Christ Rom. 4.25 That Christs righteousness may be made ours and our sins laid upon him for his mercies sake 5. Love and charity towards our brethren that God would give us a heart to be reconciled to them pardoning their offences against us The Deprecation of this Petition is against all things that may shut up Gods mercy and goodness from us as 1. Blindeness of minde and ignorance of our inward estate which is through ignorance of the Law 2. Hardness of heart which keepeth from repentance 3. Despair of Gods mercy and goodness which driveth from God to the Devil 4. Presumption which is the promising of happiness to ones self on false ground 5. Continuance in sin and the least opinion of
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
and turn unto God Ezek. 18.13 4. Our Repentance must be speedy and always so long as we live Matth. 24.13 Revel 2.10 No man ought to defer his Repentance on this ground That Christ was merciful to the Thief at his death Luk. 23.43 For 1. That one example is recorded that none should utterly despair 2. Onely that one that none should presume 3. It cannot be proved that he put off his Repentance to that day 4. It is not safe to make an extraordinary Action as this was a patern For Christ did miraculously work on that thief to give in that moment of his Humiliation an evidence of his divine Power Reasons why we ought to hasten our Repentance viz. 1. Because we are uncertain of the means not knowing whether God will offer the same to morrow or no. 2. Because we are most uncertain of our lives 3. Because the longer we live having not repented we get the greater measure of sin Sin by custom becometh stronger and our selves the weaker thereby to repent thereof 4. Otherwise we provoke Gods wrath against us and cause him to remove the means from us We must witness our Repentance by acknowledging our particular sins and trespasses for these Reasons viz. 1. Because Repentance onely made generally and confusedly is never true but a common and hypocritical Repentance of one resolved and setled to continue in sin and not yet touched with a true feeling thereof Indeed for unknown sins which we in weakness and ignorance commit the Lord accepteth a general confession and acknowledgement which no doubt may be said of the poligamy or marrying of many Wives and other daily infirmities provided we daily renew our Repentance for all known sins and lead the whole course of our lives penitentially 2. Because we must make a particular account to God at the hour of death not a general one of gross sins onely but a particular one of all specials also The true signs of sound Repentance viz. 1. Care to avoid all sin as well as any one not for fear but love not because man but God commandeth a diligent care study and endeavor to amend what is amiss and to labor to practice the contrary Vertue 2. Impatience till we have cleared our selves and made our peace with God for committed sins and a purging of our selves of other mens sins with a clear Conscience in all things 3. A holy Indignation or Anger against our selves and the sins we before took pleasure in either in our selves or others 4. Fear because it is sin fearing to offend God because of his Mercy a filial fear to sin to displease God or to hazard his favor 5. Desire or fervent affection to God to Spiritual things a longing after the Grace of God a thirsting after Christs Righteousness and the sincere Milk of the Word 6. Zeal for God and his Worship which makes us not to perform it perfunctorily a knowing Zeal after Gods Glory a holy Contention or Emulation to exceed in Piety 7. Revenge when we are holily revenged of our selves for our sins by the contrary Vertues a holy Revenge judging and condemning of our selves for our sins in our selves or others by our occasion Motives to true sound Repentance viz. 1. The Commandment of God himself so often urged and repeated Jer. 13.12 8.6 18.11 This was Johns Proclamation in the Wilderness Mat. 3.8 This Doctrine was preached to our Parents in paradice was afterward figured out by Circumcision before the Law and by Purification after the Law Isa 1.16 2. Such as Repent not lie under the bondage of Satan they are as Captives and Prisoners bound to obey his Will and to do him Service 2 Tim. 2.26 3. Such as dye without Repentance remain for ever without Remission and Forgiveness they are lost and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 4. The Threatnings denounced and executed upon the Rebellious and Disobedient are made Examples and Admonitions unto us Gods Vengeance justly faln upon others should serve to amend us 1 Cor. 10.6 5. The Certainty and Suddenness of the last and general Judgement What maner of persons ought we therefore to be in holy Conversation and Godliness 6. We must be all led to Repentance by the unspeakable Fruits that follow it as Pardon of Sins Reconciliation with God Peace of Conscience Hearing of our Prayers and in the end Blessedness in the Heavens Ezek. 33.11 7. The Exellency of it which appeareth 1. In the Antiquity of it being the first Sermon in Paradice 2. In the Continuance of it having always been in the Church and shall be to the end 8. The Profit of it which may appear in these five things viz. 1. It freeth us from the Snares and Subtilties of Satan 2 Tim. 2.25 26. 2. It preventeth the Judgement of God in this Temporal life Jonah 3.4 10. 3. It procureth the Mercies of God Temporal Spiritual and Eternal Mal. 3.7 Ezek. 18. 4. It freeth us from Death Spiritual and Eternal 5. It saves our Souls from Death and hides a multitude of Sins Jam. 5.20 9. The Necessity of it because without it we may perish for ever Luke 13.5 3. The means to attain unto repentance viz. 1. A careful diligent profitable and constant Hearing of Gods Word Acts 2.38 41. 2. To beg it at the hands of God by Prayer for it is the gift of God onely Ezek. 36.26 Duties required of us after we have repented viz. 1. We must pray to God to uphold us that we may not fall again into our former Sins and Transgressions 2. We must labor to convert others and be a means for the beating down of Sin in them and for the raising of them up to Newness of Life XIV OBedience is that whereby a man being endued with Faith and Repentance doth accordingly to the measure of Grace received endeavor himself to yield Obedience to all Gods Commandments from all the powers and parts both of his Soul and his Body And this is called New-Obedience because it is a Renewing of that in man whereto he was perfectly enabled by Creation This Obedience much consisteth in observing the Works of Christ which we must not understand of doing them according to the rigor of the Law but of a purpose and endeavor to keep them For this is a Priviledge belonging to all that are in Christ That God accepteth their wills and endeavors of Obedience for perfect Obedience it self whereupon they who have but little knowledge if they have care to get more knowledge make conscience to obey that which they know shall also have the Reward promised for true Religion stands not in Knowledge but in Obedience and this is true Obedience to make Conscience of every sin in our own persons to take heed of the infection of sin in others and to abstain from the appearance of evil and all this not for a day or a year but from time to time in all I say all our
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
adversity because it cometh unto us by the will of God 5. That God would turn the hearts of all men from sin and bring them every where to the obedience of his will 6. That Events such as are not contrary to Gods will that is that such things may come to pass which so please him 7. That God would bless and prosper our actions and counsels that no other Events may follow them but such as himself knoweth may most serve for his glory and our salvation 8. That God would hasten that time and state unto us wherein we shall perfectly do the will of God that is our state of glory Rules of obeying Gods will 1. Obey Gods will absolutely and for himself obey man onely in God and for God 2. Obey God in the maner as well as in the matter which he commandeth 3. In doing the works of piety let them give place if unfaigned necessity require and calleth to a work of Charity 4. Let the works of thy private Calling give place to works of the publike calling and general as if thou be laboring on the six days the Lord calling to his House by his worship there thou must attend it Lev. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling being contrary if a man at any time hath such That all our obedience to Gods will may be the better accepted of him it must have these three properties 1. Chearfulness and readiness God loveth the chearful giver 2. Sincerity which is heartily and from the Spirit approving our selves to God and not affecting the applause and praise of men 3. Universality which is in all and every particular thing thus Job is approved obediently professing his subjection to God though he should aggravate his misery and kill him The way how to become chearful doers of the will of God or the duties required by this petition to be practised by us that Gods will may be done 1. We must prove what is the good and acceptable will of God Rom. 12.2 that is we must by often tryal of our actions by the Word of God become expert in Gods will and esteem highly of it be it never so contrary to carnal Reason Thus Abraham did Gen. 22.3 2. We must lay aside our own wills and be possessed with a base conceit thereof not leaning thereon 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins and for the salvation of our souls whereby we may shew our selves thankful to God for so great a mercy 4. We must consider that we are the Temples of the Holy Ghost which is a wonderful dignity to sinful men and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwelleth in us 5. We must consider the blessings of God bestowed on us both in soul and body one by one and this will move us to love God which love we shall shew in doing his will 1 Joh. 5.3 6. Let us consider the threatnings of God against sin and his Judgements upon them that live in sin and these will help to restrain our corruptions that they break not forth into action 7. We must be strict in the matter of sin making conscience of every evil way yea even of the first motions unto sin that never come to consent for this Petition for obedience respects not onely our words and deeds but also our secret thoughts for even they must be brought to obedience unto God 2 Cor. 10.5 8. We must seek to cut off all things that hinder us from doing Gods will we must use Spiritual means and pray for the Spirit to mortifie and crucifie the lusts of the flesh Rom. 8.13 which makes us rebels against God in transgressing his will Now the ground of this work is the death of our Saviour Christ applyed by true Faith to our corrupt hearts 9. We must not live inordinately but in that sort which God hath enjoyned Christians in his word every one godly in the general calling of a Christian and faithfully and conscionably in his particular calling whether of Church State or Family 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever for it is the will of God that through manifold afflictions we should enter into his Kingdom This Petition teacheth us to bewail 1. Our natural disposition whereby we are prone to rebel against the will of God 2. Our natural hypocrisie even that which remaineth in us after grace received 3. Though we have never so much grace yet to lament and bewail our want of obedience in all good duties because the best of us all fail in the maner of doing them 4. Our impatience that when God layeth any crosses upon us we cannot as we ought endure them patiently and thankfully 5. Our slack and imperfect obedience yea privy pride proud presumption deadness of Spirit secret hypocrisie and other weaknesses incident to us even in our best services 6. The sins of others whereby they disobey the will of God and so rebel against him whereby he is dishonored and therefore must we be passionately grieved for the sins of others and labor to reclaim them In the supplication of this petition we pray 1. For grace to deny our own wills and ways 2. For understanding of the will of God which without it we cannot perform 3. For faith whereby to believe that the will of God revealed unto us is the will of God 4. For power to obey the holy whole will of God which is both active in doing and passive in suffering In the deprecation of this Petition we pray against 1. Rebellion or an obstinate offending against the known will of God 2. Prophaneness which is an undervaluing estimation of holy duties 3. Hypocrisie which is a drawing near to God with the lips but estranging the heart from him 4. Natural Corruption which draweth away to disobedience enticing to evil 5. Wea riness in well-doing a refusing to go forward and a turning back again 6. Impatience murmuring at crosses and discontent at Gods Providence The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified 2. For the knowledge of Gods will for faith and desires in truth to obey the will of God in all things all the days of our life In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels which will not stand with their humor who account zeal in Religion affected preciseness But such as call God Father in sincerity must set before them the obedience of the holy Angels as a patern for their imitation to a like resemblance although not to a like equality of perfection Now in them we may observe these things for us to follow 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ 1
direct all things to my safety The Power of God is twofold 1. Absolute whereby he can do whatsoever can be Infinite and yet will not hereby he could of stones raise up Children unto Abraham 2. Actual whereby he most powerfully doth all things which he willeth Thus his Power in saving us dependeth upon his Will not his Will upon his Power So also are the works of God of two sorts 1. General which are divided into the works of 1. Creation 2. Preservation 3. Administration 2. Special which are wrought in the Church and Company of Elect to justifie sanctifie and glorifie them and are either works Of Reparation and restoring or Of perfection accomplishment Again the Power of God is 1. Infinite 1. In its own Nature and of it self 2. In regard of the diversity of objects unto which it doth extend it self 3. In regard of the manifold effects it is able to do and bring to pass 4. In regard of the action of this Power by which it worketh and can work Eph. 1.9 2. Universal over all the works of God Mat. 28.19 3. Immutable everlasting to crown us if we obey to condemn us if we disobey 4. It is most certain for it is shewn in raising Christs body from death God is called a Father 1. In respect of Christ his onely begotten and natural Son 2. In respect of all Creatures as he is Creator and Preserver of them all 3. In respect of the Elect whom being adopted in his Son he regenerateth The duties to be performed by us to shew our faith in God the Father are these four 1. We must obey his Will he is our Father 2. We must be like unto him and bear in us some resemblance of his Majesty Eph. 5.1 3. To moderate our care for worldly things he is our Father 4. To look up to God upon every accident and to consider his anger against sin when we suffer any way whatsoever and if it falleth out well unto us to be thankful to him as from whom alone all good cometh That God the Father Almighty is the Maker of Heaven and Earth or that the World was Created by God may beside the Testimonies of Scripture be proved by Reasons such as these 1. By the Authority of God himself avouching the same 2. The Originals and Beginnings of Nations shew it 3. The novelty and lateness of all other Histories compared with the Antiquity of the Sacred 4. The Age of men decreasing shew a former and better strength and that not without some first Cause 5. The certain course and race of Times even from the beginning of the World to the exhibiting of the Messias 6. The order of things instituted in Nature 7. The excellency of the minde of Men and Angels 8. The principles or general Rules and natural notions engendred in our mindes 9. The tremblings of Conscience in the wicked 10. The Constitution and Founding of Common-weals 11. The ends of all things profitably and wisely ordained 12. The very order of Causes and Effects which cannot be carried backward or forward infinitely To Create signifies 1. To order or constitute 2. To make something of nothing without any motion with a beck or word onely 3. The continuating of Creation or Creation continued which is the Providence of God How God made the world 1. The World was Created of God the Father by the Son and the Holy Ghost Gen. 1.2 Joh. 1.3 Job 33.4 2. Most freely without any constraint not by any absolute necessity but by necessity of Consequence that is by the Decree of his Will which Decree though it were Eternal and Unchangeable yet was it most free 3. With his beck onely or will without labor wearisomness motion or any change of himself that is not by any new action of his but by his forcible Will onely which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed decreed Isa 40.28 4. God created the World and all things therein of nothing not of any pre-existent or fore-being matter but of no matter not of the Essence of God nor of any matter Coeternal with God 5. He Created it at a certain and definite time and even at the beginning of times not from everlasting 6. God Created all things most wisely very good that is every thing in its kinde and degree perfect 7. He did it all not in a moment but in the space of six days which if it had so pleased him he could have made in an instant The end or final causes of the Creation of all things 1. The first and chief End is the Glory of God 2. The manifesting knowledge and contemplation of his Divine wisdom and goodness shining in the very Creation of all things Ps 19.1 3. The Administration and Governing of the World which is his Providence 4. To gather a Church of Angels and Men who should acknowledge and magnifie this great and wonderful Creator 5. That all other things might serve for the safety both of the soul and body of man as also for the life necessity and delight of men Gen. 1.28 Psal 8.26 The use of the doctrine of the Creation of the world viz. 1. That the glory of the Creation be given wholly to God and his wisdom power and goodness therein acknowledged 2. That neither the Son nor the Holy Ghost be excluded but each have their own parts yielded them therein 3. That as the world was created of God by the Son and the Holy Ghost so also we must know that by them Mankinde is restored 4. That seeing God created all things of nothing we must know that he is able to restore them being corrupted and ruinated into their first state again 5. That we must not refer the original of corruption to God but know that it was purchased by the faults of Devils and men Joh. 8. 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tyed to second causes or to the order by him setled in Nature but that he may either keep or alter it we should with confidence and full perswasion look for and crave those things which he hath promised yea those things which in respect of second causes seem impossible 7. Seeing all other things were created for mans use profit or happiness we above all other creatures especially being Redeemed from sin and death to Righteousness and life should for ever celebrate the wonderful known goodness of God 8. That we knowing God in as much as of nothing and through his meer goodness he created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creator should confess that to be most just whatsoever he shall do concerning us and all his creatures Jer. 45.4 9. That we should refer the use of all things to the glory of God since that we have received all
ceremonial Worship had a respect and were referred unto Christ as the Sacrifices Immolations Altars Temple yea the Kingdom also and the Kings were a Type of the Kingdom of Christ Christ our Mediator is said to be man perfectly just fulfilling the Law four ways 1. By his own Righteousness performing such perfect obedience as the Law required 2. By paying sufficient punishment for our sins 3. By fulfilling the Law in us by his Spirit when he regenerateth us by it 4. By teaching it and by purging it of errors and corruptions Why Intercession for us to the Father is proper onely to the Son 1. Because himself living on earth in the time of his flesh was made a Suppliant and a Sacrifice for us unto the Father 2. Because he earnestly will according to both Natures that the Father for his Sacrifice once accomplished on the Cross remit unto us our sins and restore unto us righteousness and life 3. That the Father looking upon the Sacrifice and will of his onely begotten Son receiveth all Believers into his grace and favor Christ our Mediator is a Reconciler of God and men Now to Reconcile signifieth 1. To make Intercession or intreaty for him who offendeth unto him who is offended 2. To make Satisfaction for the injury offered 3. To promise and to bring to pass that the party who hath offended offend no more for except this be brought to pass and effectuated the fruit of the Intercession is lost 4. To bring them to an Atonement and Agreement who were before at enmity The Office of a Mediator being to deal with both parties both the offended the offender with God the party offended our Mediator had necessarily to do these things viz. 1. To make Intercession for us and to crave pardon of him for our faults 2. To offer himself for to satisfie 3. To satisfie indeed the Justice of God by suffering for our sins punishment sufficient though Temporal 4. To crave and obtain of God that he would accept of this satisfaction as a price of sufficient worthiness for which he would account us children pardoning our sins 5. To be our Surety that at length we will leave off to offend him by our sins without this Suretiship Intercession findeth no place with men much less with God With us the parties offending our Mediator doth these things 1. He is the Messenger or Ambassador of God the Father to us to shew or open this Decree of the Father That he doth present himself to make satisfaction for us and that God will for this satisfaction pardon us and receive us into favor 2. He doth perform this satisfaction by pouring out of his own blood 3. He doth impute and apply that satisfaction unto us 4. He doth cause us by giving his holy Spirit unto us to acknowledge this so great a benefit and to embrace and not reject it 5. He doth by the same Spirit cause us to leave off to sin and begin to be conformable to Gods Law that is he doth regenerate us and restore the lost Image of God in us 6. He preserves maintains and shields us in this Reconcilement against the Devil and all our Enemies yea against our own selves lest we revolt again 7. He glorifies us being risen again from the dead and so perfects our Salvation It was necessary that our Mediator should be true Man for these Reasons 1. Because it was Man that sinned 2. That he might suffer death 3. That he might help and relieve our infirmities 4. That he might be our Brother and our Head and we his Members Heb. 2.14 5. Because of Gods Justice and Truth It was requisite that our Mediator should be true God for these Reasons 1. That he might be able to sustain the infinite wrath of God or grievousness of punishment which should be temporal yet equivalent to eternal pains 2. That his punishment might be a sufficient and full worthy Merit and Ransom for the purging of the sins even of the whole world and for the repairing of that righteousness and glory which they had lost 3. That he may restore by his forcible operation and power the Image of God in us 4. That he should make known unto us the Secret Will of God concerning the receiving of Mankinde again into favor Job 1.18 5. That he might give the Holy Ghost by whom he might bestow on us maintain and perfect in us the Benefits purchased by his death as Remission of Sins Righteousness New-obedience and life everlasting Joh. 15.26 Meer man or any creatures could not have wrought out our delivery for these Reasons 1. Because the Justice of God doth not punish in other creatures that which man hath committed 2. No creature could sustain temporal punishment equivalent to eternal 3. He who is himself defiled with sin cannot satisfie for others 4. Because the punishment of a meer creature would not be a price of sufficient worthiness and value for our delivery 5. Because the delivery of man is wrought after a sort also by Regeneration The Benefits of the Mediator viz. 1. Our wisdom 1. Because he is the matter or subject of our wisdom 1 Cor. 2.2 2. Because he is the Cause or Author of it and that three ways 1. Because he hath brought out of the Bosom of the Father the Doctrine of our Redemption 2. Because he hath ordained and doth preserve the Ministery of the Word 3. Because he is forcible and effectual in the hearts of the chosen making them yield their assent to the Word or Doctrine 2. Our Righteousness that is our Justifier for in him our Righteousness is as in the subject 3. Our Sanctification because he doth Regenerate us by his holy Spirit 4. Our Redemption because he finally delivereth us The Theanthropeity of Jesus is of this fourfold use viz. 1. That as often as this Name comes in our mindes we may think our selves without Jesus to be a people utterly lost 2. That we may be admonished to seek Salvation from him alone for Jesus is the onely Son of God 3. That we may oppose this Name to Despair to the greatness of sin to our own unworthiness and to the power of the Devil 4. That we may know that in this Name is compendiously contained the whole Gospel The duties to be performed by us to shew our faith in Jesus Christ 1. A thankful admiration of this unspeakable favor of God in giving Christ unto us 2. An humbling of our selves to seek the good one of another as Christ did for ours 3. To be lifted up in heart to heaven where our Nature sits at the right hand of God 4. To yield all due reverence to this Lord and gracious Jesus of ours There is but one Mediator 1 Tim. 2.6 and the Reason is Because the Son onely is Mediator and can perform the Office of the Mediator and there is but one onely natural Son of God therefore the Papists will one day sadly finde themselves mistaken And this Christ
and Impassible and such like For the proof of his Divine Nature or that the Eternal Son called The Word is another Nature from the Flesh taken and a subsistence even before the Flesh born of the Virgin reade Joh. 1.14 Heb. 2.14 16. 1 Joh. 4.2 who being in the form of God took on him the form of a Servant Phil. 2.6 In the Beginning was the Word and the Word was with God and that Word was God Joh. 1.1 Many other are the quotations of Scripture to prove his Divine Nature as Psal 2.7 Acts 13.33 Heb. 1.5 Joh. 17.3 Matth. 1.23 Heb. 1.3 Joh. 2.19 1 Tim. 3.16 Joh. 6.51 1 Pet. 3.19 as also his Humane Nature Rom. 1.3 9.5 Luke 1.31 Heb. 2.11 Luke 1.42 2.7 Gal. 4.4 3.16 Heb. 2.16 Mat. 26.38 Luke 2.52 Joh. 10.18 Luke 23.46 1 Cor. 15.21 Eph. 5.30 4.12 16. Joh. 5.56 Rom. 8.11 Gen. 3.15 49.10 Isa 7.14 Matth. 10.18 23. Luke 1.27 31 34. 2.40 Mat. 4.2 Joh. 4.7 19.41 Mark 4.38 Mat. 27.50 Mark 15.37 Luke 23.46 Joh. 19.30 33. 2. That these two Natures make but one person in Christ or that in Christ are two perfect Natures whole and distinct and double properties also and operations natural but one person for it was requisite that one and the same should be Mediator both by Merit and by Power But they who make two persons make also two Christs with Nestorius the one a Man passive and crucified the other God not crucified and onely assisting the Man Christ by his Grace But this Heresie hath been long since confuted and condemned And that the Divine and Humane Natures of Christ are united in one person accordeth with the holy Scripture Joh. 1.14 Mat. 3.17 Eph. 4.10 1 Tim. 2.5 6. for his Humane Nature was at once both formed and assumed of the Word into unity of person and made proper unto the Word before or without which assumption or personal union it neither was nor had been nor should be Some Hereticks of old have proudly said That of the substance of the blessed Maid Christs flesh ne're formed was but that 't was brought Down from Heav'n into her womb others thought He had not true and real flesh indeed But in appearance onely Be 't our Creed To believe he was true God true Man one Onely natural Son of God alone Two Natures whole perfect distinct to be One undivided personality §. 5. Suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell THis Pontius Pilate was a Heathen Judge set over the Province of the Jews by the Roman Emperor under whose Government Christ began to execute his office for which he was sent and continuing therein and working Miracles was spitefully entreated of the wicked Jews for the space of three years and upward then villanously betrayed by one of his Disciples apprehended abused and crucified being full Thirty three years of Age and upward though his certain Age is not infallibly set down by any Dead that is On the Cross he gave up the ghost was after pierced to the very heart so that water and blood came out and being found certainly dead he had not his legs broken as theirs were who had been crucified with him And Buried that is for the more certainty that his Spirit was departed out of his body and as for the confirmation of his death so for the mystery of our not onely death but burial unto sin figured thereby he was taken down from the Cross and laid in the Grave or Sepulchre Now it is one thing to believe that Christ suffered another to believe in Christ which suffered for that is onely to have an Historical Faith of Christs Passion without reposing any confidence therein but this is to believe not onely that Christ suffered but also to repose and place our trust and confidence in Christs Suffering and Passion For the right apprehension of the suffering of Christ being God-Man know That the Deity simply considered in it self and by it self could not dye but that person which was God both could and did dye For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature and uniting them together without confusion alteration distraction separation in one person that which is done by the one Nature is done by the person in which respect the Scripture often attributeth the Suffering of Christ to the other Nature 1 Cor. 2.8 Acts 20.28 And though the Divine Nature of Christ suffered not yet did it support the Humane Nature and added dignity worth and efficacy to the suffering of that Nature yea it had also proper and peculiar works as to Sanctifie his Humane Nature to take away our sins to reconcile us to God and the like And this must be cautiously observed by us for a Rule That Christ is not dead for us except we be dead to sin neither is he risen again for us except we be risen again to newness of life And take this for a most sure Principle That we are not Redeemed except we be Sanctified for he did not Redeem us from sin that we should commit it afresh and serve it again It is one thing to know that Christ dyed another thing that he dyed for us and it is one thing to discourse passionately of his death another to feel the operation thereof within us Labor therefore to be so affected therewith as that it may effectually prove thy death unto sin Christ descended into Hell for us when after the very time of his Passion he continued for a time in the state of the Dead and was under the power of the Grave This Article of Christs Descension into Hell is to be understood of the Grave not of his Souls going down locally into the place of the Damned not onely of those inexpressible yea unconceiveable torments which he suffered in his Soul under the eclipse of Gods favor yea under the fearful wrath of God which though in respect of us was to be eternal in him was made temporary having end because himself is Eternal and Infinite So that to believe in Jesus Christ which descended into Hell is to believe that Christ was for a time in the state of the Dead and held under the power of the Grave To believe in Christ which suffered is to believe 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake 3. That he felt the horrible and dreadful wrath of God whereby to make recompence for mine and others sins and to appease his wrath against Mankinde Mention is made of Pilate in Christs Passion for these Reasons 1. Because Christ would receive from the Judge himself a Testimony of his Innocency 2. Because it was requisite he should be solemnly condemned that all the world might know that he though innocent was condemned
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
conformity and agreeableness with the Law is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men Union is taken three ways 1. Essentially so God is not one with us nor we with him for there is no proportion between finite and infinite 2. Personally or hypostatically as when things are so joyned that they make one person neither thus is God one with us or we with him 3. Spiritually which is the conjunction of us with God and God with us whereby we are one with him in Christ and he in Christ with us Thus we are said to be in Christ as our Savior not as God onely or Man onely but as both one Christ The Bond whereby we are united to Christ is twofold 1. One on Christs part even the Spirit of Christ 1 Joh. 4.13 2. The other on our part which is Faith Ephes 3.17 So likewise we are said to be in Christ two ways viz. 1. In regard of the external conjunction of his Body the Church by which we are initiate into his Name by Baptism This is common both to true and false Christians 2. By the true internal coadunation or conjunction of the Spirit which is proper onely to the Elect. The three special Vertues which unite us to Christ 1. Faith the hand whereby we lay hold on him as he by his Spirit doth on us 2. Hope the anchor whereby we hold fast what we have laid hold on maugre all the storms and assaults of Satan 3. Love the glew or sodder whereby we are thus knit and united to him and become one with him Christ is said to be present with us in five respects viz. 1. By his Spirit and Godhead 2. As touching our faith and confidence wherewith we behold him 3. In mutual dilection and love 4. In respect of his Union with Humane Nature that is in the conjunction of the soul with the body 5. In respect of that hope which we have of our consummation or coming unto him Christs Humanity is present with all the Elect in whatsoever places they be dispersed through the whole world not by any substantial presence of the flesh in the Bread and within their bodies but 1. By the efficacy and perpetual value of his Merit 1 Joh. 1.7 2. By the efficacy also of his Humane Will Psal 110.4 Heb. 5.6 3. By conjunction and union not by any natural connexion of Christ and our flesh but by Faith and the Holy Ghost in Christ our Head and dwelling in us his Members Eph. 3.17 we are Members of his Body of his Flesh and his Bones and of they twain shall be one flesh Eph. 5.30 This is a great secret We have communion with God three ways 1. If we walk not in darkness that is if we do not the works of darkness 2. If we walk in the light that is if we practise what we know of the light 1 Joh. 1.6 7. 3. By the blessed Sacraments The Signs of true communion with God 1. A true love towards our Brethren giving no just occasion of evil or offence 2. A true and lively faith in Christ apprehending his Merits and applying him to be our Savior Joh. 12.46 3. A true following of Christ that is in his love patience humility obedience The Priviledges of the Saints which arise from their Union with Christ their Head are many and great and sure respecting This life The time of death The life to coâ—â— The Priviledges in this life which the Saints have by vertue of their Union with Christ viz. 1. A most glorious condition which is to be a part of Christ a Member of his body 2. The Attendance of good Angels who are sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 3. An Honor to make even Christ himself as he is Head of the Church perfect the Saints being Members the Church is said to be the fulness of him that filleth all in all Eph. 1.23 which is to be understood of that voluntary condition which Christ was pleased to descend unto to be the Head of a Body the Head of his Church the Saints 4. A kinde of Possession of heaven while we are on earth Eph. 2.6 Joh. 5.24 1 Joh. 5.12 This is somewhat more then Hope serving to strengthen it and to give us assurance of that heavenly Inheritance 5. A most happy kinde of Regiment under which the Saints are even such an one as the Members of an head are under which Ruleth not as a cruel Lord and Tyrant but meekly gently with great compassion and fellow-feeling 6. An Assurance of sufficient supply of all needful things which the Saints want and of safe protection from all things hurtful if it seem otherwise at times Christ in his wisdom sees it fit it should be so 7. A Right to all that Adam lost for Christ is the Heir of all Heb. 1.2 whence the Apostle saith All things are yours 1 Cor. 3.21 The wicked then must needs be usurpers for they are not of the body 8. A Right to more then Adam ever had even to Christ himself and all that appertaineth to him as to the purity of his Nature to the perfection of his Obedience to the merit of his Blood to the power of his Death to the vertue of his Resurrection and the efficacy of his Ascension O blessed Union and thrice blessed they that have a part therein The Priviledges which the Saints by their Union with Christ receive in the time of Death even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection 1. When Soul and Body are separated one from the other neither is separated from Christ so as to be left to destruction for though the bodies of the Saints be consumed with worms they are not utterly destroyed as appears by the Metaphor of sleep 1 Thess 4.13 2. The Bodies of the Saints are not onely not utterly destroyed but shall be glorified bodies for the rotting of the body is but as the rotting of corn in the earth that it may rise a more glorious body 1 Cor. 15.36 Thus the Saints are said to sleep in Jesus 1 Thess 4.14 and to be dead in Christ verse 16. 3. The Grave is as a Bed to the bodies of the Saints quietly to repose therein till the day of Resurrection and Reunion with the Soul but it is a Prison to the wicked to hold them fast until the day of the General Assize indeed the bodies of the wicked shall also rise again but to be for ever tormented in Hell The Priviledges after death which the Saints have by vertue of their union with Christ may be referred to these 1. Their Resurrection which simply considered in it self is not the Priviledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation 2. Their Glory in heaven The Signs of certainty of heavenly Communion
same 2. By the rightly pacified Conscience which is done by Faith in the heart And the Peace here meant is such a Peace as cometh after War after conflicts for sin after knowledge of Gods displeasure with thee after the sense hereof and after all this a knowledge of Reconciliation again Now many in an evil estate live and dye peaceably but deceive not thy self that is onely because they were never acquainted with the Doctrine of Justification and Sanctification because they never saw the danger for to be sure that I am free from a danger and not to know a danger is all one and doth breed a like confidence and security Thus as it is a great mercy to have a true and sound Peace so to have a Peace not well grounded and bottom'd is the most dangerous Judgement in the world That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin know That this Peace is threefold 1. With God properly called Reconciliation God in Christ at one with Man Man through Christ at one with God 2. With our selves when the conscience sanctified ceaseth to accuse and the affections subject themselves to the enlightened minde 3. With our Christian Brethren Arguments to perswade us of the forgivenes of our sins if we come unto Christ 1. By the Scripture-expressions so frequently ratifying this Truth 2. By Christs Practice when he was on earth 3. Otherwise Christs Blood should be shed in vain 4. By the Example of others pardoned 5. Else no flesh should be saved 6. God should not else be worshipped and served 7. By the infiniteness of Gods Mercy The universality of Gods Promises touching the forgiveness of sins is threefold 1. Without exception of Time for At what time soever a sinner shall repent him of his sins I will put away his iniquity saith the Lord. 2. Without exception of sins for Albeit your sins were as scarlet they shall be made as white as snow Isa 1. 3. Without exception of person for Whosoever shall depart from his wicked ways and turn unto God he will receive him The Duties to be performed of us in believing the forgiveness of sins to the faithful viz. 1. To pray unto God earnestly every day above all things of this world for the pardon of our sins because this is so great and wonderful a grace 2. To love the Lord and our Savior Jesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Jesus hath merited the same for us 3. To break off all our sins by Righteousness and not continue any longer therein because we have been enough endangered through sin and are still in the same danger if we continue in it 4. Not to have in any account the Popes Indulgence for sins but to abhor his Blasphemous Pardon for them seeing this is in Gods power onely Four Grounds of possibility of Pardon be the sin never so great 1. That the Mercy of God is infinite yea above all his Works 2. Men of years living in the Church of God and knowing the Doctrine of Salvation shall not be condemned simply for their sins but for continuing and lying in them 3. It pleaseth God many times to leave men to themselves and to suffer them to commit some sin that woundeth Conscience but yet we may not hence think that he is the Author thereof but our own depraved Nature 4. The Promises of God touching Remission of sins and life eternal in respect of Believers are general and in regard of all and every man indefinite This Doctrine of forgiveness of sins doth teach us 1. To acknowledge our selves before God to be grievous sinners to have godly sorrow for them and to seek pardon by daily Prayer for the forgiveness of them 2. To have a circumspect care and fear not to offend God at any time yea a most earnest desire to please him better then we have done Psal 103.3 4. Joh. 5.14 3. To return all praise and thankfulness to God for this so infinite Mercy which appeareth in nothing more then in the forgiveness of our sins 4. To shew back again our love toward our heavenly Father according to the measure of his love towards us the greater sins he hath pardoned the greater love should be returned 5. That the receiving of this Mercy from God must work in us mercy towards our brethren Luke 6.36 Eph. 4.32 Col. 3.13 The sum of this Article may be this Remission of sin is Gods Will not imputing to the Elect to all of them and to them onely their sins but Christs Righteousness which Remission of sins is the work of all three Persons of the Deity granted for Christs Intercession and Merit but freely in respect of us and is received by Faith through the working of the Holy Ghost upon our Conversion and Repentance You that are skill'd in Physiognomy Have ye observ'd in men Condemn'd to dye How to the life they do resemble Death Or 's if they liv'd by Artificial breath But travelling to their Execution say A Pardon overtakes them in the way How then the Scene is alter'd they survive Themselves and seem to be now twice alive Draw the Curtain Reade The Gospel saith The Pardon 's seal'd and it is ours by Faith §. 12. The Resurrection of the Body THe Resurrection of the Flesh is a restoring of the substance of our Bodies after Death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life incorruptible by the same Immortal Soul whereby they now live which God will work by Christ in the end of the world by his Divine Vertue and Power which restoring also shall be of the Elect unto the Eternal Glory of God but of the Reprobate unto Eternal Pains Thus although the body after death lie rotting in the Grave yet at the last day it shall be raised again by Gods great Power and being joyned to the Soul shall stand before Gods Judgement Seat to give account of all it hath done whether good or evil and be rewarded accordingly When Christ as Man for thus onely he can remove from place to place his Godhead ever filling all places shall come down visibly and openly with great Glory and Troops of Angels about him to Judge those that shall be then living for the world shall be full of people even to the hour of his coming and then the Dead being raised out of their Graves even all from the first Adam shall be joyned with the living who shall onely in stead of dying be changed and thus all people together of all Countreys and Nations shall be presented before his Tribunal to receive Sentence according to the Equity yea and Justice of his Gospel whether of Absolution to pass into the Kingdom of his Father or of Condemnation into the Kingdom of Hell with the Devil and his Angels for ever Now though amongst those
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
of God for they are his Image differing onely in degrees The sincerity of our love to the Lord may be known these two ways 1. By our even carriage towards him not sometimes for him and sometimes for our lusts 2. By our constant carriage by our continuance and holding out in his service yet daily infirmities break not the Covenant so long as our hearts are sincere and we take not another husband that is love not any lust more then Christ Reasons or Motives perswasive to love the Lord viz. 1. The Commandment of God The Exhortations of the Prophets and Apostles Deut. 6.5 Mat. 22.37 Mark 12.30 2. The Examples of the holy men of God Prophets Apostles Martyrs c. as Abraham Gen. 12. Josh 23. Peter Joh. 21. 3. The Excellency of it for it knitteth and bindeth all other Vertues together yea he that loves is in God and God in him 4. The Profit of it for all things work together for the best to those that love God Rom. 8.28 5. The Necessity of it for without love all other Vertues and rare Perfections profit us nothing 1 Cor. 13. 6. It sets a Price on all we do be it never so small be it but a Cup of cold water given in love 7. We lose not by this love which is contrary to all other loves even in that 8. The Lord is Worthy of our love for all Excellency is in God and he is wholly delectable 9. The consideration of the Greatness of God might command our love yea seeing this great and mighty God is a suiter to us for it 10. The easie Conditions he requires of us for he might have commanded us to offer our children in Sacrifice and our bodies to be burned in being our Soveraign Creator and we his Creatures 11. God hath planted this very Affection of Love in us for this very end and doth he then call for more then his own 12. We have engaged our selves to love the Lord being Baptized in his Name nay he hath bought us too and loves us yea so as he gave even himself for us Doth not this deserve Love O consider this all ye Adulterers that divorce your selves from Heaven to be enamored with Hell and your own Damnation What lieth in the understanding between God and us that hinders Love for Love uniteth 1. Temptations to Atheism 2. Temptations to think that the Scriptures are not true 3. Temptations to think amiss of God in any thing 4. Temptations to doubt of the favor of God The two main Impediments of our love to Christ 1. Strangeness for it dissolveth Love breeding Ignorance and Fearfulness but a truly grounded holy Boldness is the Parent and Nurse of Love 2. Uncircumcision of heart or worldly-mindedness Deut. 30.6 that is worldly Lusts worldly Cares worldly Desires when they abound in the heart The Means to enable us to Love the Lord viz. 1. Labor to know him Beseech the Lord to shew himself to thee for till then thou wilt never love him 2. We must labor to know our selves We must consider our sins what we are what hearts we have what lives we have led 3. We must labor to get the Assurance of Gods special Love to us the two notes whereof are these 1. The Love of our Brethren for then we love God and then he loves us 2. Our love of God for whom God loves to them he gives his grace to love him again 4. Prayer for it is a lovely Suit and think you that if we request to love him he will deny it us surely no Jam. 1.17 5. A careful and diligent Hearing of Gods Word with continual Meditation on the same whereby we attain to Faith which inflames us with Gods love towards us and thereby stirs up again our love towards God 6. We must labor earnestly that the Spirit of God may dwell in our hearts Love is a fruit of the Spirit Gal. 5.22 7. The continual Meditation of Gods wonderful works and of his infinite benefits which by the death of his onely begotten Son he bestowed so freely on us The love of our Neighbor is said to be like unto our love to God for these Reasons 1. Because that Commandment of loving our Neighbor is opposed unto the Ceremonies 2. Because the Obedience of the First Table is the cause of the Second 3. Because the breach of the Second Table doth as well deserve eternal punishments as the breach of the First 4. Because it appertaineth to the Moral Worship which is described in the First and Second Table 5. Because of the Coherence of both for that neither can be observed without the other 6. Because one is the Author of both 7. Because both of them contain our whole Obedience The maner how we must love men viz. 1. It must be as Christ hath loved us Eph. 5.2 not in equality but resemblance and conformity 2. We must love our Neighbor as our selves Mat. 22.39 3. We must love them as the same Members of the same body love one another Rom. 12.4 5. Our love must be conformable to Christs love The maner whereof was this viz. 1. Christs love was Free without constraint not for any Merit in us 1 Joh. 4.19 2. His love was a right and True love he loved us not to profit or benefit himself but onely us 3. His love was Discreet he loved our persons not our sins 1 Cor. 13.5 6. 4. His love was Vehement he gave himself to the death for us 1 Joh. 3.16 5. His love was Fruitful shewing it self in the effects thereof Jam. 2.15 16. 6. His love was Constant Joh. 13.1 True love doth never fall away 1 Cor. 13.8 7. His love was General to the Poor as to the Rich to his Friends to his Foes Mat. 5.44 That we may know how to love our Neighbor as our selves we must know that Self-love is twofold 1. General which is Natural Love whereby every one seeketh his own good and preservation This kinde of love in it self is not evil the order thereof being rightly observed 2. Special which is 1. Carnal whereby a man preferreth the benefit of his Body and Flesh before the good of his Soul and Spirit 2 Tim. 3.2 This is a Mother-sin 2. Spiritual whereby a man preferreth the good of his Soul before all things in the world That we may know how to love our Neighbors as fellow-members we must know That 1. One Member of the Humane Body doth not envy another which hath not the same office with it 1 Cor. 12. 2. One Member doth not appropriate his Office to it self but communicateth it to the good of all 3. One Member of the Body being hurt of the other doth not revenge it self upon the other Members 4. One Member suffereth with another and rejoyceth with another Rom. 12.15 5. One Member of the Body exposeth it self to danger for the defence of another The Properties of true love to our Brethren 1. It must be in Adversity as well as
when he counterfeits godliness his dissembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul Without Integrity and Uprightness of heart our Prayers hearin of Sermons partaking of the Sacraments or the performance of any other holy Exercises doth nothing avail If I regard iniquity in my heart the Lord will not hear me Isa 1.15 Sincerity is as Salt that seasoneth every work the life and substance of all other Graces without it the best things are no better then sins against God but to such as are pure in heart he is good and gracious Psal 79.1 125.4 5. Hence it is that men in this Age hate the Saints under pretence that they are the Hypocrites and this hath been the Devils policy against all holy men in all Ages David was said to be a subtile man to deceive others Paul was reckoned the great Impostor of the world nay Christ himself was called a Deceiver And indeed no man speaks against Religion or hates Religion under its own notion under its own name but somewhat else as Hypocrisie indeed such as have not Grace themselves cannot possibly judge of Grace in others Now in the state of Formal Hypocrisie may concur immunity from notorious sins all natural and moral Perfections admirable variety of Learning Policy and all other acquired Ornaments of the Minde an outward performance of all duties of Religion some measure of inward illumination a resemblance or shadow of the whole body of true Regeneration and a perswasion of being in the state of Grace even thus far a man may go in the profession of Christian Religion and yet for want of true sincerity be a stranger from the power of Faith and from the life of godliness yea though a man were a moral Saint an Angel among the Pharisees absolute in all other Perfections yet without the inward power of Grace to give them the life of sincerity he is but a spectacle of commiseration to Angels and Men. The difference betwixt this Moral civil man and the Hypocrite is onely this That the Hypocrite doth much of the First Table little of the Second but the Civil man doth much of the Second Table little of the First neither doth what he doth in sincerity both do what they do in Hypocrisie yea though Moral Honesty and outward Righteousness be in themselves good and in a kinde necessary yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity for resting therein and not stepping forward they content themselves with a probable error of being in the state of Crace and with a plausible passage unto eternal Death for he which reacheth but to civil Honesty comes far short of being in Christ and consequently of true happiness Thus the two main Engines whereby the Devil deludes the world and ensnares the Souls of Unregenerate men are Civil Honesty and Formal Hypocrisie Hypocrisie is either 1. In works commanded of God but not done after that maner which God requireth 2. In works not commanded of God yet done for ostentations sake as all superstitious and humane Traditions which appertain not to the edifying of the Church The causes or Reasons that many profess God that serve the Devil 1. Pride or Self-love which so overcometh their hearts and blindeth their eyes that they cannot see their wickedness or judge of themselves and their own Misery as they should 2. Because the heart of man is so deceitful he can speak with his Tongue what he meaneth not in his heart beguiling with lying lips and a double tongue Hypocrisie is threefold 1. Privy Hypocrisie by which a man maketh profession of more then is in his heart This kinde of Hypocrisie ariseth from Spiritual Pride and sometimes mixeth it self even with the fairest and most sanctified actions of Gods dearest children soonest insinuating into the holiest heart 2. Gross Hypocrisie by which a man professes that which is not in his heart at all and so deceives others but not his own heart This most properly is Hypocrisie 3. Formal Hypocrisie by which a man doth not onely deceive others but also his own heart with a false conceit and perswasion that he is in a happy state The Reasons why the gross Hypocrite is more miserable and of less hope then the open sinner 1. Because he sins against the light of his Conscience which maner of sinning makes him incapable of saving Graces 2. Because by his outward profession he so dazles the eyes of men that he bars himself of those Reproofs and wholesom Admonitions whereby the open sinner is many times reclaimed humbled and converted 3. Because all publike Reprehensions and Admonitions from the Ministery he posts over from himself to the open sinner as not belonging to himself 4. Because he is justly obnoxious to an extraordinary measure of Gods hatred and indignation and weight of vengeance The unhappy issue of the Formal Hypocrite 1. A cursed Security wherein he slumbers to eternal destruction 2. A wretched Opposition to more sincerity then he findes in himself 3. A searedness deadness and benummedness of Conscience 4. An Impatiency of having his Formality censured by the Ministery of the Word 5. A Neglect of a more sound search into the state of his Soul Reasons moving the Formal Hypocrite to think well of himself and his own state good 1. A comparing himself with those which are more sinful 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God 3. An outward Success in worldly matter much plenty in outward things 4. A Misconceit of Gods Justice and a straining and a racking of his Mercy beyond his Truth and Promise 5. A Misapprehension of the Opposition in the passage of Grace 6. A Misobservation upon the Death and Ends of other men A performance of outward Duties of Religion without the power of Grace upon the Soul and an universal Sanctification in all the faculties thereof cannot produce any sound comfort in the heart or acceptation with God and that for these Reasons 1. Because the iniquity defect or exorbitancy of any particular of one circumstance maketh an action evil but an absolute integrity of all concurrents is required to make a good work acceptable to God comfortable and profitable to a Christian 2. Because except our Righteousness exceed that of the Scribes and Pharisees we shall not enter into the kingdom of Heaven 3. Because the principal and holiest Exercises the most solemn and sacred actions of Religion without sincerity and Sanctification of heart are but as the cutting off a Dogs neck and the offering of Swines blood which Truth ariseth out of Isa 1. Mic. 6. Hag. 2. Psal 50. and many other places Hypocrisie though long covered will be at last uncased and that for these Reasons 1. Because it is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but break
conscionable dealing in all our actions amongst men Reasons that may enforce us to labor for this Sanctification viz. 1. It is the Will of God that we should be holy all impurity being contrary to his Will 1 Thess 4.3 2. It is the end of our Vocation and Calling not to live in filthy lusts and uncleanness 1 Thess 4.7 3. It is the end of our Election Eph. 1.4 we are not elected to live as we list 4. Because hereby we like obedient Children resemble our heavenly Father who is Holiness it self 1 Pet. 1.15 16. 5. Without this Holiness we have no part in the New-Birth Rev. 20.6 6. Without this Holiness we shall never see the Lord Heb. 12.14 VIII A Doption ariseth from our Union with Christ and is that whereby they which are justified are accounted of God as his own children it is annexed to Justification and thereby all such as are predestinate to be Adopted receive power to be actually accounted the Sons of God by Christ Eph. 1.5 from whose Obedience whereby he stood in subjection to the Law this Adoption springs Hence it is that we are freed from under the Law and have given unto us even the Adoption of Sons And this alone is that whereby we stand before the Tribunal Seat of God which also we are to oppose to the Judgement of God to Hell Death and Condemnation In this Grace of Adoption there be two Actions of God the one is Acceptation whereby God accepts men for his children the other is Regeneration whereby men are born of God when the Image of God is restored in them in Righteousness and true Holiness The outward means of Adoption is Baptism not Baptism alone but Baptism joyned with Faith for the Scripture speaking of Baptism comprehends both the outward and the inward Baptism which is the inward Baptism of the Spirit Mat. 3.11 1 Pet. 3.21 Now this Adoption gives us Assurance of Salvation for he that is the Adopted Son of God shall undoubtedly be saved Rom. 3.2 Moses had an higher esteem of this Grace of Adoption when he chose rather to be the Childe of God then the Heir of an Earthly Prince Heb. 11.25 So did David who though a King yet regardless of his Royalty setteth it at nought in regard of the Blessing of Adoption who otherwise could never have said That the Lord not the Kingdom of Israel was his Portion Psal 16. And so also must we have an high esteem thereof if we hope to have Heaven thereby Two Testimonies of our Adoption whereby we may know that we are Adopted viz. 1. The Spirit of God dwelling in us and testifying to our Spirit that we are the children of God 2. Our Spirit that is our Conscience sanctified and renewed by the Holy Ghost Six Notes of our Adoption out of the six Petitions of the Lords-Prayer viz. 1. An earnest and hearty desire in all things to further the glory of God 2. A care and readiness to resign our selves in subjection to God to be ruled by his Word and Spirit in thought word and deed 3. A sincere endeavor to do his Will in all things making conscience of every evil 4. Upright walking in a mans lawful Calling yet still by Faith relying on Gods Providence 5. Every day to humble a mans self before God for his offences seeking his favor in Christ 6. A continual Combat between the Flesh and the Spirit for otherwise Corruption would prevail over the whole man The Benefit the Children of God have by Adoption viz. 1. The Elect childe of God is hereby made a Brother of Christ 2. He is a King and the Kingdom of Heaven is his Inheritance 3. He is Lord over all the Creatures except the Angels 4. The holy Angels minister unto him for his good they guard him and watch about him 5. All things yea grievous afflictions and sin it self turn to his good though in its own nature it be never so hurtful 6. Being thus Adopted he may look for comfort at Gods hand answerable to the measure of his afflictions as God hath promised 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones Mat. 6.26 So that they who drown themselves in worldly cares distrusting the Providence of God live like fatherless children 8. In that we are children we have liberty to come into the presence of God and to pray unto him Eph. 3.12 9. Nothing shall hurt them that are the children of God Psal 91.13 10. God will bear with the infirmities and frailties of them that be his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Let not any man hence sin ' cause Grace doth abound Duties from Adoption viz. 1. If ye be the children of God then walk worthy your Profession and Calling for if we live according to the lusts of our flesh as the men of the world do whatsoever we profess we are in truth the children of the Devil Joh. 8.44 1 Joh. 3. 2. We must use every day to bring our selves into the presence of God and we must do all things as in his sight and presence presenting our selves unto him as Instruments of his Glory in doing of his Will This is the honor the childe of God owes unto him Mal. 1.6 3. Our care must be according to the measure of Grace to resemble Christ in all good Vertues and holy Conversation for he is our eldest Brother and therefore we should be like unto him 1 Joh. 3.2 3. 4. We must have a desire and love to the Word of God that we may grow thereby in Knowledge Grace c. This is the food whereby God feeds his children 1 Pet. 2.2 5. When we are under the Rod of Correction for God corrects all his children we must resign our selves to the will and good pleasure of God This is childe-like obedience and herewith God is well pleased IX REgeneration is a renewing and repairing of the decayed estates of our Souls or an Act of the Holy Ghost in Gods Elect whereby they are entred into a constant and faithful exercise of a godly life No general Preventing Grace in us which we have in our own power to use or refuse but the special Grace of the Spirit onely worketh in us Conversion the want whereof causeth in us our continuance in sin for it is God alone who worketh in us both to will and to do yet there is not one Effect ascribed to the Holy Ghost another to mans Will but the same to both unto the Holy Ghost the Principal Cause unto Mans Will as a Secondary and Instrumental Cause Like that vertue proceeding from that Art in the Artificers minde which guides the Instrument to frame this or that the which without it could not be done which invisible passage or secret influence we see not otherwise then in the Effect or like the vertue that directs the Arrow just to such a Mark so far and
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what â—7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS