giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
and Beasts but of Beasts in respect of Men. 7. That men should provoke one another by their Example to godliness and to the praising and honoring of God Psal 22.22 8. That the Church may be seen and heard among men and be discerned from the other Blasphemous and Idolatrous multitude of men that they may joyn themselves thereto who are yet separate from it The Sabbath is broken and prophaned by such things as are opposed to the sanctifying thereof viz. 1. Unto the Delivering and Teaching of the Doctrine is opposed the Omitting or Neglect of Teaching as also a corrupting or maiming of the Doctrine or a sitting of it to the Opinions Affections Lusts or commodities of the Hearers or to any of them 2 Cor. 2.17 2. Unto the right and due Administration of the Sacraments is opposed an Omitting or Neglect of Exhortation to the Receiving thereof as also a corrupt and unlawful Administration of them 3. Unto the study of learning the Doctrine is opposed 1. A contempt and neglect of the Doctrine 2. Curiosity which is a desire and study of knowing those things which God hath not Revealed unnecessary strange and vain 4. Unto the right use of the Sacraments is contrary the omitting and contempt thereof as also a prophaning of them when they are not received as God hath commanded neither by them for whom they were ordained likewise all superstitious using them as when Salvation and the Grace of God is tyed to the Observation of the Rites and Ceremonies or when they are used to such ends as God hath not appointed 5. To publike Prayers is opposed the Neglect of them and an hypocritical pretence at them without any attention or inward devotion also such Reading and Praying as serveth not for any edifying 1 Cor. 14.16 6. To the Bestowing of Alms is repugnant a Neglect of the works of Charity as when we do not according to our power succor the poor that stand in need of our help 7. To the honor of the Ministery of the Church is opposed the contempt thereof as when either the Ministery of the Church is abolished or committed to men unworthy or unable or is denied to be the means and instrument which God will use for the gathering of his Church Likewise when the Members are reproached when their Doctrine is heard and not obeyed maintenance not allowed Time was when this unhappy Nation Might break by Law by Proclamation This Great Commandment and keep this Rest Prophaner then their dumb or silly Beast Silence the Word lest men be Edified And so the Sabbath ' chance be Sanctified Sport it with Heath'nish May-Games make a Jest Of what the Lord had made a serious Rest The Lord hath one Day more but that 's to come Horror I quake to think upon their Doom The Fifth Commandment Honor thy Father and thy Mother that the days may be long in the Land which the Lord thy God giveth thee THe Sum of this Commandment is That we perform all such Duties as one man oweth unto another by some particular bond Here are commanded all Vertues proper and peculiar to all kindes of Superiors or to Inferiors or common to them both And all Vices contrary to these Vertues are here prohibited as all irreverence towards those that be in Place or Authority above us and all churlish behavior in such towards those that be of low degree For the End of this Commandment is the preservation of civil order decreed and appointed by God in the mutual Duties of Superiors and Inferiors which are comprehended by the Name of Father and Mother And the Reason of this Commandment is taken from the Promise of long life if God please not to prevent us with the Blessing of Eternal life Now to honor one is to have an high esteem of him and to yield a respect unto him it must first be placed in the heart and then outwardly manifested and that in relation to Parents Authority and Necessity So as honor compriseth here all those Daties which Children in any respect owe unto their Parents it implieth in regard of their Authority both an inward reverent estimation and also an outward submission and in regard of their Necessity Recompence and Maintenance Here both Father and Mother are expresly mentioned to take away all pretence from children of neglecting either of them So that it is not sufficient to honor the Father onely because he is the Mothers Head nor the Mother onely because she is the weaker vessel the Law condemneth him that neglecteth either The Authority of Parents requireth Fear from children their Affection Love Affection in Parents without Authority would make children too bold and insolent Authority without Affection too much like Slaves but both discreetly tempered together make a very good composition Love like Sugar sweetneth Fear and Fear like Salt seasoneth Love Thus the childes duty must be a Loving Fear or a Fearing Love This Fear is an awful Respect of his Parents arising from an honorable esteem which he hath in his judgement and opinion of them as they are his Parents Whence proceedeth on the one side a desire and endeavor in all things not contrary to Gods Word to please them and on the other side an unwillingness to offend them This Fear is an essential Branch of that honor which the Law requireth to their Parents Exod. 20.12 and is in express words enjoyned by the Law Lev. 19.3 This Fear keepeth Love in compass restraining it from sawcy follies for as the heart is affected the carriage will be ordered Had Cham had this filial Fear in him he had never derided his Father Gen. 9.22 nor been cursed for his labor or had Absolom had it in him he had never broached untruths to father them on his Father 2 Sam. 15.3 Mocking and cursing of Parents is expresly condemned Prov. 30.11 The Reward whereof is by Gods Law death Lev. 20.9 yea a shameful and ignominious death for the Ravens of the valley shall pluck out his eyes and the yong Eagles shall eat it Gen. 40.19 which phrase not unproperly describes the execution of a notorious Malefactor that is hang'd and indeed how dyed undutiful Absolom Yet we must know That no submission is to be given to man but such as may stand with the Fear of God Which seasonable Doctrine indicts all such of folly as fear man more then God This was Adams folly to be swayed by a foolish woman This was Aarons folly to erect an Idol to please the people Exod. 32.1 This was Sauls folly to suffer his people to take of the spoil of the Amalekites against Gods express Prohibition 1 Sam. 15.21 This was Joash his folly to hearken to his Princes for the setting up of Idols 2 Chron. 24.17 And thus Pilate played the fool in delivering against his conscience Christ to be crucified to please the people Mark 15.15 As thus Superiors sinned in basely submitting to Inferiors so they likewise sin in unwarrantably submitting to
Superiors And if Inferiors must give honor and by vertue thereof perform such Duties as appertain thereto then must the Superior carry himself worthy of honor and by vertue thereof perform answerable Duties If the childe honor his Natural Parents with filial Reverence the Parents must answer it with Paternal care and tenderness If the People make it their duty to respect their Minister as him that watcheth over their Souls the Minister must make it his to tender their Salvation as of those that are committed to his charge If the Subjects make it their duty beside Subjection and Obedience to pay the Superior Magistrates such Tax and Tribute as is lawfully due to them they must make it theirs to seek the honor of God in governing and giving Judgement faithfully among his people If the Servant make it his duty to do his Masters work diligently faithfully and with a single eye the Master must make it his duty to deal justly with his Servant and to reward him plentifully remembring that he also hath a Master in Heaven If the yonger sort make it their duty to give such respect to their elders as is due to such as are their Superiors in Age Wisdom and Authority then must it be their duty to govern and further others by the good example of their life by their counsels and admonitions If the Wife make it her duty to reverence her Husband as her Head he must make it his to honor comfort and provide for her as the weaker vessel Lastly the duty of Equals is to live equally among themselves and to strive to give honor one unto another For it is the duty of Christians as to set forth the praise of God so to be serviceable one unto another and publike Callings may not hinder private Duties nor may we upon pretence of one duty though it may seem to be the weightier shift off another Mat. 23.23 It is a general mutual duty appertaining to all Christians to submit themselves one unto another because every one is set in his place by God not so much for himself as for the good of others 1 Cor. 10.24 This Commandment consists of two parts 1. A Precept of giving honor to Parents 2. A Promise of long life upon the performance of that Precept In the Precept of this Commandment we are commanded 1. To honor that is to love reverence cherish and obey our natural Parents the Parents of our countrey and our Fathers in Christ 2. To carry our selves lowly and reverently towards our Masters being ruled by them in the Lord and toward the Ancient and all our Betters 3. If we be Superiors to walk worthy the honor due unto us from our Inferiors and to use all gentleness towards them That we may the better know the duty of this Commandment take notice of the diverse Acceptation of the word Father in Scripture viz. 1. For our Superior in Government Thus the King is called a Father Abimelech signifieth The King my Father 2. For our Superior in Knowledge and wise Counsel Thus God made Joseph a Father unto Pharaoh Gen. 45.8 3. For a Superior in private and Houshold Government Thus Naaman is called Father by his Servants 2 Kings 3.13 4. For a Superior in the Invention of any Art or Science Thus Jubal and Jabal were called Fathers Gen. 4. 5. For our Superior in things Spiritual towards God So the Ministers of the Gospel are called Fathers in Christ Thus Paul 1 Cor. 4.15 6. For a Superior in Holiness and Power with God Thus the King of Israel called Elisha Father 2 Kings 6.21 7. For a Superior in over-sight and instruction Thus Elisha called Elijah who brought him up in the knowledge of Prophecying My Father my Father 2 Kings 1.12 8. For a Superior in estate and condition Thus rich men using their riches aright are Fathers to the Poor Job 31.18 9. For a Superior in Age and Years 1 Tim. 5.1 10. According to the common Acceptation there are Parents By Nature By Law Honor to Parents stands chiefly in these things viz. 1. In outward Salutation proceeding from the Inward Reverence which we ought to yield unto them In the Signs as Saul prayed Samuel to honor him before the people 1 Sam. 15. 2. In Obedience to their Commands so as they be not contrary to the Will of God 3. In Affection as Eli is said to have honored his Sons 1 Sam. 2. 4. In the Effects or Fruits that when they be poor we do help them according to our ability Honor God with thy substance Prov. 3.9 Again Honor signifieth comprehendeth 1. The Reverence of Inferiors towards the Superiors viz. 1. An Acknowledgement of Gods Will who will have such an Order to be in the Calling and Degree of Superiors and doth ordain the same and adorn and furnish it with gifts necessary 2. An Approbation of this Order and these gifts of God for if we do not know and acknowledge this Order to be good we will not honor it 3. A Subjection and Submission to this Order even for the Will and Pleasure of God 4. An Outward Declaration of this their judgement and minde in words and deeds in ceremonies and gestures which differ according to places And Subjection here comprehendeth such Obedience as is not constrained but voluntary 2. A Love which we must bear towards them in respect of their Calling And this cannot be severed from Reverence for whom we love not them we cannot Reverence 3. Obedience in all things lawful and possible which the Superiors according to their Office and Calling command 4. Thankfulness towards Superiors which requireth that every one according to his calling and ability and as occasion serveth aid and further them 5. Lenity and equability towards Superiors which is to bear with those infirmities of Parents and Superiors which may be born with and tolerated without any reproach to Gods Name or which are not repugnant unto his Law The Fountain of childrens duties is an inward disposition of the heart compounded of Love Fear The streams issuing thence extend to Parents 1. Living as to their 1. Authority which Requireth 1. Reverence 2. Obedience 2. Necessity which Requireth Recompence 2. Dead as to their 1. Body which must with decency be Buried 2. Credit which with honor must be maintained Parents rather then other Governors are here named and commanded to be honored for these Reasons viz. 1. Because the Father-like power and government was the first among men 2. Because this is as it were a Rule according to which others are to be framed 3. Because it is most beloved of men 4. Because seeing the Bond of Duty towards Parents is the greatest the contempt of them is the more hainous and grievous which therefore also is with greater severity condemned by God 5. Because God will have Superiors to bear a father-like minde and affection towards their Inferiors The distinct parts of Outward Reverence due unto Superiors viz. 1. To Rise up unto
them Thou shalt rise up before the hoary head Lev. 19.32 2. To go to meet them when they are coming towards us Thus did Abraham Gen. 18.2 and Solomon 1 Kings 2.10 3. To bow the knee unto them as in the same place is noted of Abraham 4. To stand by them whilest they sit as the people did about Moses whilest he sate to judge them Exod. 18. 5. To give them the chief Seat and our selves to take the lowest as the Lord commandeth us even at a Feast Luke 14.10 6. To be silent before them whilest they speak Thus did Elihu one of Jobs friends Job 32.6 7. 7. To be silent in Courts and Places of Judgement until we are bidden to speak Thus did Paul Acts 24.10 8. To give every one his just Title as Hannah did to Eli 1 Sam. 1.14 and Sarah to her husband calling him Lord. 9. To uncover the head before Superiors and to stand uncovered if the quality of the person so requireth 10. To order all our speeches and gestures so as that we pass not the bounds of Reverence As this Law is broken by detracting and taking away from the Reverence of Superiors so there is a sin in over-Reverencing them as thus 1. If Obedience be Absolute without respect to Gods Will Acts 4.19 2. By ascribing too much unto them and extolling them too highly as the people did Herod Acts 12. and the Papists do the Pope 3. By making them Absolute Paterns to be followed in all things Paul speaks of himself Follow me as I follow Christ Jesus 1 Cor. 11.1 4. By preposterous Observance towards them in the Congregation which is when we rise up to great persons being in the very act of Gods Worship for if he be greatest and most worthy why do we dishonor God by such ill reverence to man 5. By the humble prostrating the body unto them as unto God This gesture where it proceedeth from religious Humiliation and Worship cometh very near the brinks of open Idolatry and cannot but incur that reprehension Take heed thou doest it not Honor in relation to Parents is used for two reasons especially 1. To shew that Parents bear Gods Image for honor is properly due to God alone to the Creature it is due onely as it stands in relation to God and carrieth his Image 2. To shew That it is an honor to Parents to have dutiful children even as it is a dishonor to them to have disobedient children From the honor here commanded to be given Parents arise these Observations for Parents viz. 1. That they also are as well bound to duty as children Eph. 6.4 their just Government being their duty 2. Parents must be so watchful over their carriage as thereby they make not their children to sin Ezek. 3.18 3. That it is not sufficient for Parents to prevent such mischiefs as children may fall into but they must also seek their good 4. That Parents ought to provide all needful things for their children Nurture and Instruction is as needful and profitable as Food and Apparel 5. Parents as they may not be too austere so neither too remiss the one makes children careless the other desperate 6. As Parents deliver good Precepts and Principles to their children so they must be careful by forcible and frequent Admonitions to fix and settle them in their minde Deut. 6.7 7. As Parents by Discipline keep their children under so by Information they must direct them in the right way Prov. 22.6 8. Parents must especially teach their children their duty towards God That we may be yet better acquainted with the duties of this Conmandment let us again consider That Superiors are all such as excol others in 1. Gifts 1. Of Nature as in Age. Sex Beauty 2. Of Exercise as in gifts either of 1. Body as 1. Strength 2. Activity 2. Minde as Wit Learning c. 2. Authority as Governors in 1. Family as Parents Husbands Masters 2. Policy as 1. Church-policy as Pastors Doctors Elders Deacons 2. Civil-Policy as Magistrates 1. Superior as King Prince And 2. Inferior as Judges Justices c. Civil honor is given to men not onely for Vertue but also for divine Representations of other good things because one man before another beareth the Image of some thing that is in God viz. 1. Of his Majesty So the King is honored above another 2. Of his Dominion So the Husband is honored of his Wife 3. Of his Paternity so the Father is honored by the Son 4. Of his Eternity So honor is given the Aged by the yong The general duty of all Parents to their children 1. To instruct them in Religion according to their capacity 2. To provide for them touching the things of this life The general duty of all children to their Parents 1. To requite their Parents care over them if they stand in need 2. To be dutiful and obedient to them in the Lord. The Vices contrary to the Duty of Parents viz. 1. Not to provide and minister necessary sustenance unto their children or to bring them up in ryot 2. Not to defend their children against in juries or to offend through a foolish over tender love for some small or no injuries done unto them 3. Not to accustom their children to patience and gentleness or to bring them up in idleness and licentiousness of sinning 4. Not to instruct them according to their ability or to corrupt them by their lewd and evil Examples 5. Not to chastise their children as necessity requireth or to be too fierce and cruel unto them beyond their duty or the degree of the fault committed The general duty of all Superiors to their Inferiors 1. To command things good and profitable for all their Inferiors 2. To recompence them that be under them according to the things done 3. To go before them by Example Conversation and Experience The general duty of all Inferiors to their Superiors 1. To Respect them according to their Graces and Gifts 2. To Profit by their Gifts Superiors in Age or in any Authority transgress against their Duty and Calling these three ways 1. Through folly and corrupt counsel 2. Through lightness in maners and by their evil Examples 3. By neglect of the yonger sort or other Inferiors whom they see to offend and might by their counsel and authority correct and amend The Inferiors sin and transgress against that Honor which they owe unto their Superiors these several ways 1. By not accounting of them as being in that place where God hath placed them 2. By yielding more unto them then may agree unto men or by loving them more then God 3. By denying Obedience to their just and lawful Commands or obeying them in shew onely or when they command things unjust and impious 4. By harming them with injuries or not ayding them in what things or by what means we may 5. By gratifying them flatteringly and unrighteously 6. By exagitating stirring up or provoking their Infirmities 7. By flattery
46 b. Bible the Canonical Books thereof not perishable 6 a. Blood of Christ how it saves from sin 321 a b. Body the Metaphor thereof used in Scripture what it implieth 151 a. Bondage from the which Christ hath freed us is fourfold 322 a. Bread daily Bread what is meant thereby 98b Burial of Christ the Causes thereof 37 c. C CAlling twofold 150 c. Censure the evil of it and how many ways it may be committed 305 a. Censures of the Church threefold 379 c. Ceremonies Judaical oblige not Christians 16 a. Chastity twofold 289 b. Rules to preserve it ibid. c. 290 b. Children their Duties to Parents 263 c. Christ his Natures and Properties described 127 b c. the degrees of his Humiliation 127 a. also of his Exaltation ibid. Why called the First-born ibid. why called our Head ibid. 128 a. why called our Lord 127 Messias Christ or Anointed ibid. b. why called the Word 129 a. the Lamb from the c. 322 c. the Head of the Church 151 b. how said to be Present with us 157 b c. to what ends Anointed 128 b. his Royal Prophetick and Priestly Offices 128 129 his Theanthropeity and the use thereof 131 c. Church what it is to believe in the Holy Catholick Church 149 c. why called Catholick 150 a. The Church twofold Visible and Invisible ibid. b. 152 c. its Priviledges 151 c. Marks to know the true Church by 152 a. her Titles of Honor ibid. why called Holy ibid. b. her Properties ibid. why God permits it to be persecuted ibid. c. 153 a. 198 b. why the World hates it ibid. c. How the Church before Christs coming differs from the Church since his coming 154 a. how it differs from Common-weals ibid. b. her Office and Authority touching the Scripture ibid. how the Church may be said to erre ibid. c. what she may not do ibid. The Duties of Faith in the Holy Catholick Church 155 a. Circumcision why Abolished 46 c. why Christ was Circumcised ibid. b. Communion of Saints what 155 c. 156 c. Doctrine thereof 155 to 156. How we are said to have communion with God 157 c. the Signs of true Communion with God 158 a. 159 a. the Duty of the Saints by vertue of this Communion ibid. c. Conception of Christ by the Holy Ghost what 132 c. what it signifies 133 c. why he was conceived ibid. what it is to believe in Christ conceived 134 b c. Confession the Properties thereof 79 b. Christian Confession twofold 246 b. Caveats touching private Confession 225 c. Consubstantiation Reasons against it 57 b. Conversion what 337 Doctrine thereof ibid. to 343. Conversion twofold 341 c. how wrought 342 a b. The Object Subject Parts and Causes of Conversion ibid. b c. how is differs from false Repentance 343 a. Covenant betwixt God and Man twofold 330 a. Covetous how said to be Idolaters 309 a. Covetousness what 306 c. the Evils thereof 309 b. Remedies against it ibid. a. 110 b. Creation described 124 c. 125 a. 316 why God created the World 125 the Doctrine of the Creation ibid. b c. 316 to 319 the use of that Doctrine 119 b. Creatures four kindes thereof in the world 318 b. a twofold goodness in the Creature ibid. a. Creed why vulgarly called Apostolique 117 c. and why so framed ibid. Cross fourfold 198 c. a Cordial against fainting under it 200 a. 201 b. Cruelty the Properties thereof 278 b. Curse for Sin fourfold 19 c. D DEath of Christ why so ignominious 137 c. the Benefits thereby ibid. a. Debt a threefold Debt in Sin 105 a. Decalogue how divided 170 c. the Doctrine thereof 169 to 310 Rules how to expound it 171 c. 172 a b. Deity proved 119 c. 120 a. Deliverance how many ways God works it for his people 113 a. why God sometimes defers it 200 c. Descention of Christ into Hell what 135 c. the diversity of Opinions touching it 138 b c. Despair what 222 c c. Doctrine thereof ibid. to 226 threefold 225 a. Causes thereof ibid. b. Remedies against it 111 b. 225 c. 226 a b. Discipline what Ecclesiastical Discipline is 376 b. the nature of it how and by whom to be administred ibid. why and by whom Instituted 378 a. the Method thereof ibid. the Necessities thereof ibid. c. the Difference betwixt Church-Discipline and State-Government ibid. Distress of Minde the kindes thereof 224 b c. Doctrine how true Doctrine differs from other 153 c. Drunkenness Remedies against it 111 a. Duties the kindes thereof 271 a b. E EArth a twofold Right to it 272 c. Eating to the Lord what and how 374 b. Election what 313 Doctrine thereof ibid. to 316 kindes thereof 315 b. Effects thereof ibid. c. the way to obtain Assurance thereof 316 a. Envy twofold 281 c. why to be avoided ibid. Remedies against it ibid. Essence Divine what 2 b c. 3 b. how the Essence of God differs from the Essence of the Creature 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known ibid. b. Examination before Receiving the Lords Supper 49 c. to 53 b. Examiners three sorts of Examiners 53 a. Excommunication what 376 c. its parts 381 c. the Original thereof 377 a. how to be used ibid. b. of no force against the Childe of God ibid. c. Three Judgements in Excommunication 378 b. Observations thereon 379 b. Duties to be performed by and to the Excommunicate 380 a b. The fearful condition of Excommunicated persons ibid. c. the end and use of Excomunication 381 a b. with the use to be made thereof 382,383 Eyes Rules for the governing of them to avoid Adultery 289 a. F FAith what 174 b. Doctrine thereof 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe 183 b. Faith fourfold ibid. Historical Faith what ibid. c. Justifying Faith wherein it consists 184 a b. its Properties 186 c. Gods order in working Faith 184 c. how many ways Faith works 187 a b. how it admits Degrees 186 a. 238 c. 239 a. Effectual Faith what 187 wherein the effectualness of it consists 188 a. the Fruits Effects and Signs of Effectual Faith 192 b c. the Causes of uneffectual Faith 188 a. Faithless Works threefold 187 c. Tryal of Faith 50 b c. 51 c. Duties of Faith in Christ Crucified 138 a. how Faith and Hope differ 189 a. wherein they agree ibid. c. how Faith differs from Presumption 191 a. how Faith differs from Moral Honesty 238 b. the Degrees of Temporary Faith 239 b. Satans Engines to destroy Faith 188 c. Titles in Scripture given to Faith 190 c. how far the sense of Faith may be lost ibid. Motives to grow in Faith 191 b. Means to attain it ibid. c. The use of Faith in Prosperity 193 c. Faithful why called Saints 157 a. Fast what a Religious Fast is 369 a. 370 c. 371 a b. the several kindes thereof ibid. c. 372 a. Rules touching the same
give them ability to obey For this is not to be under the Law and the Law not to be given to the righteous so that the Bond and Doctrine remaineth although the Condemnation and Constraint be taken away Let no Christian man whatsoever therefore think that he is freed from the obedience of the Moral Law for the compleatness and perfection of our wisdom and salvation which we have in Christ doth not exclude but include rather and comprehend the Doctrine of the Law Think not that Christ came to destroy the Law or the Prophets no he came not to destroy but to fulfil them Mat. 5.17 neither think that we make the Law of none effect through faith for thereby we establish the Law Rom. 3.3 which sheweth us what is to be done and the Gospel by the Spirit of Regeneration ministreth unto us power both to will and to do The word Gospel signifieth Good tidings but it is generally taken for that Doctrine which containeth the Promise of forgiveness of sins to the penitent and life everlasting made unto us of God in the Word by his Son It is the Doctrine made manifest of God by his Son the Mediator presently after the fall of mankinde into sin and death promising all believing and repentant sinners remission of sins and their receiving into favor and life everlasting freely to be granted through and for his Son the Mediator By which Doctrine the Holy Ghost doth forcibly kindle and work in the hearts of the chosen faith repentance and the beginning of everlasting life This Gospel is the Key which openeth the Kingdom of Heaven to all Believers and shutteth it against Unbelievers when by the commandment of Christ it is publikely declared to all and every one of the faithful that all their sins are pardoned them for the Merit of Christ so often as they embrace by a lively faith the Promise of the Gospel but on the other side it is denounced to all Infidels and Hypocrites That so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickedness Joh. 20.23 Mat. 16.19 according to which Testimony of the Gospel God will judge them as well in this life as in the life to come This Gospel was first made known in Paradice Gen. 3.15 and afterward God did spread it abroad by the the Patriarchs and Prophets Gen. 22.18 49.10 11. Rom. 1.2 shadowed it by Sacrifices and other Ceremonies of the Law Joh. 5.46 Heb. 10.7 and lastly accomplished it by his onely begotten Son Rom. 10.4 Gal. 4.4 Heb. 13.8 All those things which are promised us in the Gospel are necessary for a Christian man to believe Joh. 20.31 the sum whereof is briefly comprised in the Creed of the Apostles or the Articles of the Catholick and undoubted Faith of all Christians So that these Promises of the Gospel are limited with the condition of Faith and Repentance being indefinite in regard of whole mankinde and universal onely to Believers and therefore men are not brought within the Covenant by the supposed Doctrine of Universal Grace and Redemption for had there always in the Old Testament such an Universal Grace been given to all whereby they might be saved if they would they would never have thought so grosly of God as some of them did nor could the Heathen have had such carnal conceits of God as we finde they had had they had but one spark of true knowledge of the Messias and therefore howsoever the Heathen had so much knowledge of God as made them without excuse yet we are to hold That before Christs coming they were left to themselves and forsaken of God in his just Judgement in regard of his special grace and favor yea in the first Age of the world there were some that were the sons of God others the daughters of men Gen. 6.2 After the Flood some the children of the Flesh others the children of the Promise Gal. 4.29 And under the Law a people of God and no people Hos 1.10 which distinction of man and man people and people could not be were the opinion of Universal Grace otherwise then false and erroneous The Gospel indeed which is that part of Gods Word touching remission of sins and salvation is by our Savior commanded to be preached to all Nations and though the Promises therein contained are near us yet unless God clear them we see them no more then Mary Magdalen did Jesus though he stood near enough to her or the Disciples with whom he conversed on the way or Hagar the Well till their eyes were open but to as many as are Gods chosen this his soft voyce or the voyce of the Gospel is said to be a clearing of the Promises and the immediate Testimony of the Spirit both which alway go together and are never disjoyned and to them onely doth God impute for perfect righteousness the Merit of Christ set forth in this Gospel and restoreth salvation unto them for that in them alone he obtaineth the end both of his Creation and of his delivery and Justification even his praise and glory for they onely acknowledge this benefit of God and yield thanks unto him for it the rest despise it The truth and certainty of the Gospel that is of the Promise of Grace appeareth 1. By the Testimony of the Holy Ghost 2. By the Prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of these Prophesies which was accomplished in the New Testament 4. By the Miracles whereby the Doctrine of the Gospel was confirmed 5. By the end or property of the Gospel because that alone sheweth the way how to escape death and sin It is called the Gospel of Peace in a double respect 1. Of the subject matter which is the Peace and Reconciliation which Christ the Mediator made between God and Man 2. Of the effect being to work peace in them that hear and believe it the Spirit first moving us to embrace the Reconciliation offered therein and then quieting our Conscience The proper effects of the Gospel are faith Rom. 10.17 1.16 2 Cor. 3.8 and our whole conversion unto God Justification Regeneration and Salvation which are the effects of faith And herein the Gospel mainly differs from the Law for the Law is the Ministery of death and killeth but the Gospel is the Ministery of life and of the Spirit that is it hath the forcible operation of the Holy Ghost adjoyned and quickneth The Law by it self without the Gospel is onely the letter that is the outward preaching and bare knowledge of those things which we ought to do teaching indeed our duty and that righteousness which God requireth at our hands but not enabling us to perform that righteousness neither shewing us any hope to attain thereunto by another but rather accusing and condemning our unrighteousness but the Gospel is the instrument of the Holy Ghost which he properly useth to kindle faith in us
of right confession of sins in prayer to God 1. We must impartially confess to God to the best of our knowledge and remembrance our special and particular sins 2. We must set out our sins in their right colours making them appear vile and heinous as they are 3. It must proceed from the heart Jer. 31.18 hypocritical confession is no confession 4. We must confess our sins with an hatred of them for many hypocrites confess like Judas their particular sins but it is of custom without conscience or of passion without remorse or of fear without change whereas the sins that are in us should more grieve us then the Judgements that are upon us 5. Our confession must not be extorted or enforced but freely and willingly performed otherwise it is not true confession 6. In our confession this must be observed That we ought not so far to dwell upon the meditation of our sins that we forget the mercies of God and faith in his Promises and forgiveness of our sins 7. It belongeth to us and our confession ever to joyn prayer to God for the pardon of our sins without which all is vain 8. We ought so to confess our sins as that we have also a full purpose to leave and forsake them we may not think to finde mercy so long as we continue in that for which we crave it The vain repetitions in prayer condemned by our Savior Christ Mat. 6.7 comprehend many abuses in the maner of prayer viz. 1. Meer babling when words are used for prayer which contain neither requests unto God nor giving of thanks nor confession Such is the use of the Ave-Maria or the Angel Gabriels Salutation to the Virgin Mary yea the rehearsal of the Ten Commandments and of the Creed for Prayers is but meer babling 2. Ignorance in prayer as prayer in an unknown tongue and thus many sin that use the Lords Prayer without understanding of the words 3. Cold and dull praying when the lips draw near unto God but the heart not affected therewith 4. Superstitious prayers when as Gods worship is measured out by set numbers This opinion takes place with our common people for they think that God is served by the work done if the words be said they think all is well 5. Rash praying without due preparation when men pray onely on the sudden by the motion of the Spirit as they call it too many are of this minde as allowing no set form of prayer to any sort of people but however conceived prayer be most comfortable yet without due preparation of the heart it is most subject to vain repetitions 6. All vain and superfluous speech in any maner of Invocation wherein the heart is not affected according to the will of God Perseverence in prayer is grounded on Gods wise disposing Providence and is necessary to all faithful Christians for these Reasons 1. Because the Sacrifice of true prayer is a sweet and delightsom Sacrifice to God Heb. 13.15 16. 2. God thus tryeth the faith and patience of his Saints whether they can and will continue to wait upon him 3. By perseverance prayers move more earnest and fervent but as for cold prayers God will spew them out Rev. 3.16 4. God thus moveth his children to search their hearts to see if they can finde any cause in them why God heareth them not Jos 7.6 c. 5. God doth thus commend his blessings so much the more unto us for good things much desired oft craved long expected are the more welcome when they are obtained and we moved to be the more thankful for them Prov. 13.12 The Signs of extraordinary ardency in prayer are such as these viz. 1. Extraordinary distemper of the body thus was it with Christ Luke 22.44 and Nehemiah Neh. 2.2 2. Unusual motion of the parts of the body as in Hannah 1 Sam. 1.13 in Solomon 1 Kings 8.22 in the Publican Luke 18.13 and in Christ himself Mark 14.35 3. Deep sighing and groans as in David Psal 38.9 The sighs of the Spirit are inexpressible Rom. 8.26 4. Loud crying David roared all the day Psal 32.3 Christ cryed with a loud voyce Mat. 27.46 5. Often inculcating and repeating the same petition Thus did Christ Mat. 26.39 42 44. So did Daniel Dan. 9.18 19. This is far from babling or vain repetitions 6. Tears these Christ poured forth Heb. 5.7 So did the sinful woman Luke 7.38 yet tears simply in themselves are not acceptable to God but onely as they are Signs of true Prayer when they proceed from a broken heart and a contrite Spirit The faults or abuses in our prayers viz. 1. When we make our prayers unto any other then God or unto him in any other name then in Christ 2. When the power or grace of God is tyed to some certain prayers to a certain number or set form 3. When God is prayed to onely with the mouth without the heart 4. When any prays unto God with a vain opinion of his own righteousness 5. When any impenitent person or that laboreth not to amend his life prayeth 6. When a man prayeth without faith The duties required after Prayer viz. 1. A particular faith whereby he that prayeth must be assured that his particular request shall be granted 2. We must with patience and hope expect the fulfilling of our requests 3. We must use all good means whereby we may shun those things we pray against or attain to these blessings and graces we pray for we must do and practice that which we pray for and use all lawful means that we can to obtain it 4. We must take heed of fainting or growing weary but labor to persevere and hold out which implieth these three things viz. 1. When we cleave to Christ constantly 2. When we will take no denyal 3. When we are content to wait in prayer and not give over We are bound to desire the prayers of others for these Reasons 1. For the testification of the earnestness of our desire 2. To shew that we acknowledge a Communion of Saints which perform mutual duties one to another 3. We manifest a sense of our own weakness yea much humility 4. We maintain mutual love which consisteth not onely in offering and doing kindenesses but also in craving and accepting the like We are also bound to pray for others as well as our selves Because 1. Therein we acknowledge God to be not onely our own Father but also the common Father of others in which Christ taught us to say Our Father 2. Hereby we perform a duty of Love one of the most principal duties that be it is an act both of Charity and Justice they which neglect it sin 1 Sam. 12.13 3. There is no one thing wherein and whereby we can be more beneficial and do more good to any then in and by faithful and fervent prayer They are justly to be reproved who pray not for others and they are of three sorts viz. 1. Such as will take
holy policy are to fortifie themselves against it because it springs from so fair and unsuspected a Fountain even from Zeal godly Duties and good Actions who are with much Humiliation and fervency of Spirit to pray and strive against it because it singles out the Chosen of God and takes up his seat in the sanctified Soul who are with wonderful care to countermine the sly insinuations wherewith it unavoidably windes it self into their hearts lest when they seem to disclaim Pride they prove proud that they are not proud who cannot be too secure of their Sentinels on the heart-guards because there is no profoundness of Knowledge no measure of Grace no eminency of Zeal can be exempted from hazard of Surprizal by this last and most cunning encounter of Satan by Spiritual Pride Great reason therefore hath the childe of God strongly to fence his heart with a gracious and unfained humility against this sin lest gazing on the dangerous speculations of his own worthiness the eye of his Conscience become blinde to his own Deficiencies Corruptions and Infirmities lest his Self-conceitedness and a vain over-valuing of his own Gifts and Vertues call the Truth of them into question and extinguish the life of Sincerity lest an adulterous self-liking of his own excellency be justly plagued with a scandalous fall into some gross sin lest this Viper nourished in the bosom of his Soul take unseasonable heat and warmth from his Zeal and endanger the whole frame of his New man Now the onely Soveraign means to preserve the life and vigor of Graces in the Soul and to keep thence this pestilent canker-worm of Spiritual Pride is with much earnestness and prayer to labor after and settle surely in the heart a true and undissembled Humility This kinde of Secret or Privy-Pride is not so properly a breach of this Commandment as the outward and more open Pride whose concomitant Companions and Branches are Envy Anger Impatience Indignation Self-will and Obstinacy Presumption Hypocrisie Boasting Ingratitude Contempt Disobedience Ambition and Curiosity as also a fained Modesty or Humility which is a double Pride being to hunt after the praise and commendation of Humility by refusing in shew and apparence and by denying of those things outwardly which yet a man secretly covets and in his minde attributes unto himself either truly or falsly This is Pride under a vail which if Plenty and Prosperity in outward things answer the expectation doth soon appear in its proper Peacockcolours to be nothing else but the very heighth and pinacle of all Pride and Arrogancy whose true Properties follow The properties of the proud man viz. 1. To ascribe his gifts not to God but to his own worthiness and ability and to refer his gifts and counsels principally to his own glory and therefore to stand in admiration of himself and his gifts 2. Not truly to fear God neither to acknowledge and bewail his own defects 3. To be always aspiring to some higher place and calling 4. To attribute to himself those things which he hath not to attempt things above his power and not belonging to his calling 5. To contemn and debase others in respect of himself to believe none but to covet to excel and be eminent above others 6. To be angry with God and Men to fret and fume against God when his desires and counsels are hindred and also to accuse God of Error and Injustice if Gods counsels agree not with the judgements and affections of men Pride is twofold 1. Inward in the soul which consists Partly in the Minde which is a corrupt disposition thereof whereby a man thinks himself to be better then indeed he is This was the proud Pharisees sin Luke 18.11 12. Partly in the Will which is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befel Adam and Eve and does most of their Posterity in every Age. 2. Outward which proceeding from the former shews it self in the effects in her proper colours by apparel gestures language actions and most vain phantastick self-conceits Inward Pride must be carefully avoided for these Reasons viz. 1. Because whatsoever outward good works the childe of God can do by Grace the same may a wicked man do through Pride and Hypocrisie as conceive a Prayer Preach the Word and Practice the outward duties of Repentance of Love and such like for Pride is a sin that will counterfeit Grace and man cannot discern it truly but God onely 2. Many other sins prevail in the wicked but Pride is the sin that troubleth the children of God and when other sins dye then will Pride revive yea it will rise as it were out of Grace it self for the childe of God may be proud because he is not proud proud of his Humility therefore Paul must be buffeted by the messenger of Satan lest he should be puffed up with the abundance of Revelations 2 Cor. 12.7 The way to avoid this dangerous sin of Inward Pride viz. 1. We must be careful to know the Pride of our own hearts for every man hath it in him more or less and the more we see it the less it is but the less we see it the more it is indeed for he that is most humbled is not altogether free from this Inward Pride 2. When we see our Pride we must labor to subdue it which may thus be done 1. By considering the Judgements of God upon this sin it poysoned Angelical Perfection and afterward occasioned our Parents casting out of Paradice and remember Herod who for this sin was eaten up of worms Acts 12. 2. We must search into our selves and labor to see our own wants and corruptions as our Blindeness of Minde Unbelief c. The want of feeling our wants occasions Pride 3. We must meditate upon the Death and Passion of Christ and how can a man think that Christ endured that bitter Passion for and yet not be humbled with the sight of his sins which had a part in the cause thereof Reasons taken from the state of the Regenerate Soul why the childe of God should fence his heart against Spiritual Pride viz. 1. The consideration of our deficiencies even in our most religious duties and best performances 2. The consideration of our own forwardness to march under Satans Banners and our base unworthy vassallage therein before our Regeneration 3. The consideration of the bottomless depth of Gods bounty to us which hath raised unto us whatsoever gifts we have 4. The consideration of the danger which may happen to the whole man by giving entertainment to Spiritual Pride for either it may perswade us to embrace some groundless singularity of unwarrantable Opinions or by Gods just Judgement draw upon us a deadness of heart a dulness of zeal an intermission of the operations of Grace or the like inconveniences The three Errors which did deceive the Pharisee does many other proud persons 1. His
Offences given in Maners when as they which profess true Religion lead lewd and wicked lives and thereby deny what they profess Rom. 2.24 5. Unlawful Christian slight in time of Persecution for though in some cases it may be lawful yet is Subjection simply to be yielded to the punishment of Magistrates for the better witnessing of the Truth though we do not alway tender obedience to their Commands Now to a lawful Christian flight in time of Persecution by a Minister of Gods Word or any other man whatsoever are required these eight Conditions that Gods Name may not be dishonored nor this Commandment broken viz. 1. When there is no hope of doing good by his abode in that place where the Persecution is but otherwise he may fly 2. If the Persecution be personal that is directed against his person particularly then he may use his liberty Publike Persecution is directed against the whole Church 3. If there be in the Pastor a moderation of minde for he must neither be overcome with excessive fear nor through over-much confidence 4. That the Pastor withdraw himself onely for a time not utterly forsake his Charge unless his person be chiefly aymed at in the Persecution 5. If after due tryal and examination he finde not himself sufficiently armed with strength to resist the Extremity 6. If he be expelled or banished by the Magistrate though the Cause be unjust 7. If God offer a lawful way or means of escape and does as it were open a door and give just opportunity to fly 8. If the Danger be not onely suspected surmised and seen afar off but certain and present That we may the better know how to avoid the dishonoring of Gods name by our unlawful flight take notice of the principal signs thereof 1. When God puts into a mans heart the Spirit of Courage and Fortitude whereby he is resolved to abide and stand out against the force of all enemies 2. When a man is apprehended and under the custody of the Magistrate 3. When a man is bound by his Calling or Ministery so as in it he may glorifie God and do good to his Church then he may not fly 4. When God in his Providence cuts off all lawful means and ways of escape he doth then as it were bid that man stay and abide Gods Name is most commonly abused by Swearing we will therefore now speak of Oathes and in the first place know that they are of two sorts 1. Of things past for the discovery of Truth 2. Of things to come for binding a Promise which if made unto God is called a Vow This will be touch'd in the close of this Commandment In an Oath which is of things past three circumstances are required without which the Oath is sinful and vain 1. That the thing whereupon we are about to Swear be not onely true but also that the Truth thereof be certainly known unto us 2. That the thing be of some weight as well to the glory of God as to the love of our Neighbor 3. That the Truth of that thing by any other means cannot be brought to light for otherwise the very Name of God is contemptuously used In an Oath respecting things to come are these five things to be observed 1. That the thing be of some importance for the reverence we have of God 2. That it be just and lawful that we call not God to witness what is contrary to himself 3. That it be in our power else we swear madly or hypocritically 4. That it be of things certain lest we swear with an evil conscience 5. That in time we perform it indeed though it should be never so much to our loss and hindrance There are four distinct things in every Oath 1. An Asseveration of the Truth 2. A Confession of the Omnipotent Presence Wisdom Justice and Truth of God 3. Invocation on God to give Testimony to the Conscience of the Swearer that he speaks but Truth 4. Imprecation whereby man bindes himself to punishment if he swears falsly That we may be careful as it is our duty to use an Oath aright we must consider these six particulars therein viz. 1. What an Oath is It is a solemn Appealing to God whereby we testifie that we speak Truth 2. Who is the Author of it That is God himself by whom alone we are to Swear 3. The parts of an Oath whereof it consisteth viz. 1. Confirmation of a Truth that cannot else be known but by our Oath 2. Invocation of Gods Name who is witness of the Truth and a Judge to be avenged of us if we lye 3. Confession that God punisheth Perjury either expressed or implied openly or secretly which Confession is threefold 1. A man confesses that which he swears is true in his Conscience 2. That God is a witness not onely of his outward action and speech but also of his particular Conscience 3. That God is an Omnipotent Judge of all and of him that sweareth able to justifie him if he swear truly or to condemn him eternally if otherwise 4. An Obligation binding us to the punishment if we perform not the Condition 5. Imprecation or Prayer to God for these two things 1. That God would be a witness with him that sweareth to testifie that he sweareth truly and according to his Conscience So did Paul Rom. 9.1 2. That God would become a Judge to curse him with eternal death if he sweareth falsly 2 Cor. 1.23 4. The form or maner that is to be observed in our Swearing that is 1. In Truth lest we make God a lyar which respecteth two things 1. The matter whereto we swear for God may not be called to be a witness to a lye 2. The minde of him that sweareth for his Oath must be according to his minde without fraud or deceit with intent to perform his Promises 2. In Justice or Righteousness lest we commit impiety which also respecteth two things 1. The thing sworn to which must be just and lawful and according to Gods Word 2. The Conscience of the Swearer for a man must not swear for a Trifle though the thing be true but either by the Authority of the Magistrate or upon some necessary occurrent of his lawful Calling for light matters are not a just cause of an Oath 3. In Judgement lest he be rash and heady even in so weighty a matter I say in Judgement 1. Of the Oath to know the nature of an Oath and to be able to judge of the matter whereabout he sweareth and also to discern rightly of the persons before whom of time place and other circumstances 2. Of his own Person to see in his Conscience whether he be fit to take an Oath and thereby to worship and glorifie God for the Fear of God and Swearing by his Name are joyned together Deut. 10.20 So that a prophane man that hath not the fear of God in his heart ought not to Swear 5. The Ends of an oath
commending their Errors and Vices or not advising them according to their place with due Reverence of enormous and pernicious faults committed by them The Duties of Magistrates may be reduced to these Heads viz. 1. To see that God be honored and that the good things taught and established be done as God hath appointed 2. To give Judgement faithfully and speedily in matters belonging to their Judgement 3. To command the observing and keeping of the Decalogue 4. To execute the Decalogue or the Commandments of the Decalogue that is to observe and maintain the obedience thereof by punishing them that transgress against Discipline either in Goods Name Body or Life 5. To Enact some positive Laws for maintenance of Civil Order which otherwise would not stand serving also for the keeping and obedience of the Decalogue The Vices contrary to the Duty of Magistrates viz. 1. Slackness or slothfulness viz. 1. Not to Require of the people the Discipline of the whole Decalogue 2. Not to Ordain those things which are required to the preservation and order of Civil Society 3. Not to defend the Innocent against Injury 4. Not to restain or to punish too lightly such as offend against the Discipline of the Decalogue or against the positive Laws 2. Tyranny which is 1. To Command things which are unjust 2. To Punish that which is no sin 3. To Punish more grievously then the degree of the fault doth deserve The Reasons wherefore Superiors ought in performance of their duty to go before others viz. 1. By vertue of their Authority they bear Gods Image therefore in doing their duty they honor that Image 2. By reason of their pluce they ought to go before such as are under them 3. A saithful performance of their duty is a special means to keep their Inferiors in compass of theirs 4. Their Failing in duty is exemplary it causeth others under them to fail in theirs and so it is a double sin 5. Their Reckoning at the great Day of Account shall be the greater for of them who have received more more shall be required The general duty of the Husband to the Wife viz. 1. To provide for her what is meet not onely as she is his Wife but as she may be his Widow 2. To give honor to her as to the weaker vessel that is to bear with her infirmities and weakness 3. To protect and defend her to be a covering unto her head The general duty of the Wife to her Husband viz. 1. To Recompence his care over her in providing things necessary for the houshold and to do good for her Husband all the days of her life 2. To Reverence her Husband that he may be a vail and a covering before her eyes The duty of the housholder viz. 1. To provide for his Houshold the things that belong unto their Soul by a familiar Catechizing and Examination and to be the mouth of his Family in constant Prayer 2. To provide for the things belonging unto this life that is to give to every one that is meet in his place and Calling and they of the house are to submit themselves to the order of the house so it be good 3. To command such things as are just and possible to prescribe just and lawful labors not unlawful not unpossible not too burthensom and unnecessary to give them honestly their wages for their labors and to govern them by upright domestical Discipline Masters of families may transgress 1. By permitting of idle slothfulness and licentionsness 2. By unjust Commands and Exactions 3. By defrauding their Servants of their Wages 4. Through too much rigor and severity The duties of married persons 1. Spousal Faith and Troth for mutual love each to other onely continually constantly 2. Community of goods and a sympathy or fellow feeling in evils and calamities 3. The bringing forth and bringing up of children 4. A mutual bearing with infirmities with a desire to cure them Again the common mutual duties concerning Man and Wife are twofold 1. Absolutely necessary for the being and abiding of Marriage whereof there are two kindes 1. Matrimonial Amity 1 Cor. 7.10 11. 2. Matrimonial Chastity 1 Thess 4.4 2. Needful and requisite for the well-being and well-abiding of marriage which may also be reduced to these two Heads 1. Such as they are mutually to perform to each other as 1. A loving Affection of each other 2. A provident care of one for another respecting The Soul of each other The Body of each other Goodname of each other The goods of each other 2. Such as both of them are joyntly to perform to others which Duties respect either 1. Such as are in or of the family 2. Such as are out of the family Directions for preservation of Concord betwixt Man and Wife viz. 1. All Offences must be avoided as much as possible may be by both parties 2. When an Offence is given by the one party it must not be taken by the other but meekly passed by 3. If both be incensed together both must strive which shall first offer Reconciliation 4. Children Servants or any other must not be bolstered up by the one against the other 5. They must avoid making of Comparisons in any kinde whatsoever prejudicial to either 6. They must take heed of and never entertain the least rash and unjust Jealousie 7. In all things that may stand with a good Conscience they must endeavor to please each other 8. They must joyntly persevere in fervency of Prayer to God for his Blessings to be continued on them in the estate wherein they are united by his Providence For the yet better understanding of this Commandment we must know That Subjection is twofold 1. Of Reverence whereby one testifieth an eminency and superiority in them whom he reverenceth This is proper to Inferiors 2. Of Service whereby one in his place is ready to do what good he can to another This is common to all Christians Again Subjection is twofold 1. Necessary which is the Subjection of Order or that degree of Inferiority wherein God hath placed all Inferiors and whereby he hath subjected them to their Superiors that is set them in a lower degree 2. Voluntary which is the Subjection of Duty or that dutiful respect which Inferiors carry towards those whom God hath set over them whereby they manifest a willingness to yield to that order which God hath established which ought to be added to the Necessary Subjection Likewise League or Society betwixt Man and Man People and People is twofold viz. 1. The League of Concord when men binde themselves in peace one with another And this may be had with all men Believers and Unbelievers good or bad Have peace with all men Rom. 12.18 2. The League of Amity when men binde themselves one to another in special Love beside their outward Concord And this kinde of peace ought onely to be had with true Believers In a word the Duty 1. Of Magistrates is to procure
marrieth more wives then one at once That for the avoiding of Fornication marrieth not 1 Cor. 7.2 or that puts away his wife for other causes then for Fornication Mat. 19.9 9. That loves his Pleasure more then God 2 Tim. 3.4 and takes care to fulfil the lusts of the flesh Rom 13.14 10. That maintains and frequents Stews Deut. 23.17 That is given to Drunkenness and surfetting Eph. 5.18 or to wine sleep and ease Prov. 20.13 You that do pamper up your flesh and make The Creature serve but for your base Lusts sake You that do feed your Hearts with thoughts that swell With boiling Lusts that scorch and burn like Hell You that for Objects gaze and in your Eyes Offer your Hearts an Harlots Sacrifice You that from your sulphureous Throats belch out Discourse that poisons all the Air about You shall not enter Heaven for you Adore With Christ's members the Carcase of a Whore The Eighth Commandment Thou shalt not Steal TO Steal is properly to convey away any thing closely from another Gen. 31.20 Thou shalt not Steal that is Thou shalt not covet nor attempt by guile to convey thy Neighbors goods unto thee therefore defend preserve encrease them and give thy Neighbor his own Under this Name of Theft are comprehended all other Vices of the like nature and quality and all other which prove the occasions of this sin among which Idleness is not the least which is a lazy dejecture of the whole man from the laudable Exercises of Vertue whence proceed Protraction Remission Negligence Improvidence Indevotion Sluggishness Pusillanimity Irresolution Desperation Misprision Omission and Theft Now the best Remedy against this Body-starving and Soul-famishing sin of Idleness and Sloth is Devotion being a ready Performance of all the Duties God requireth of us The Sum of this Commandment requireth the Tryal of our Love and Faithfulness which we ought to bear our Neighbor in his goods wherein we are commanded to use our own Right To help the Necessity of others To be content with that which we have To labor with our hands that which is honest To do to all men as we would they should do unto us and by diligent pains-taking to get our own livings in that estate of life to which it shall please God to call us And every Duty is to be seasoned with the Fear of God for it is not sufficient to perform general Duties of Christianity unless also we be conscionable in the particular Duties of our several Callings The private Vocations of a Family and Functions appertaining thereto are such as Christians are called unto by God and in the exercising whereof they may and must imploy some part of their time for private Callings in a Family are sufficient Callings and therefore weak consciences may not think That if they have no publike Calling they have no Calling at all God useth to give his Blessing to men diligent in their Calling So blessed he Jacobs faithful Service to his Uncle Laban Gen. 31.4 Josephs faithfulness to Potipher Gen. 39.2 Moses and David were keeping their Fathers Sheep when God appeared to the one Exod. 3.1 2. and sent for the other 1 Sam. 10.11 to appoint the one a Prince over his People and to anoint the other King over Israel So Elisha was plowing when anointed a Prophet 1 Kings 19.19 And while the Shepherds were watching their Sheep there was the joyful news brought them of the birth of the Savior of the World Thus private Callings are blessed by the Lord and our diligence therein is a special means to prevent this sin here forbidden Now as there is a stealing of things so there is a stealing of persons Mens Daughters or Wives or Children Thus Sechem stole Jacobs daughter Dinah and the Philistims Sampsons wife and Jacobs Sons their Brother Joseph and sold him into Egypt This is more hainous then the stealing of goods and is ennumerated amongst other most horrible sins 1 Tim. 1.10 Exod. 21.16 Hence then it is most manifest That the Anabaptists in standing for a community of all things take away the very subject of this Commandment which is a propriety of worldly goods for if there be no Meum and Tuum there can be no stealing and so this Law should be superfluous Touching the community objected in the Apostles times Acts 2. it was not general for in Antioch they had still several Possessions and the Apostles Exhortation to the Christians at Corinth 1 Cor. 16.1 2 Cor. 8. intimateth That they had their severals likewise And for those that entred into this communion at Jerusalem it was voluntary as may be gathered Acts 5. neither had they all things so common as that they reserved not still something proper In this Commandment are two parts viz. 1. The forbidding of Theft and therein all evil Trades and Deceits whereby we hunt after other mens goods 2. That we labor to defend and help forward the profits and commodities of our Neighbor and so help the necessity of others The three grand provocations to the commission of this sin viz. 1. Covetousness which is an inordinate desire a kinde of bad motion whereby the Devil inticeth us unlawfully to withhold our own goods and unjustly to covet other mens 2. Prodigality moving Bankrupts to use unlawful means for other mens goods 3. Idleness the Mother of Poverty the occasion of Theft Eph. 4.28 There are two kindes of Theft viz. 1. Vulgar or common Theft whereby a mans goods is secretly and fraudulently taken from him without his knowledge contrary to his will This sin of Theft may be committed by a Wife against her Husband when she privily without his knowledge conveys any thing from him or consents to dispossess him of it especially to purloin it neither can all that may be justly and truly said for her Right in the common goods defend her from the guilt thereof Children likewise may be guilty thereof against their Parents for Rachel having privily taken away though her Fathers Idols the Scripture saith that she stole them Gen. 31.19 And all such as counsel and encourage children to steal away their Parents goods are accessary to Theft no pretence whatsoever being any sufficient warrant for children to defraud their Parents it being better for them to be deprived of their Parents goods then to enjoy them by the least deceit yea they are worse then other Thieves being more dearly accounted of and more freely trusted and a very ill Example to Servants in a Family and Subjects in a Commonwealth beside the custom may in time bring them to commit Theft against other persons also 2. When any fraudulently circumventeth his Neighbor in any Contract or Business whatsoever whereby he suffereth damage Again Theft is fourfold viz. 1. Common as when the goods of any private man is stoln from him 2. Sacriledge when things dedicated to the Service of God are taken away 3. When the Prince the Exchequer or any common Treasure is robbed called Peculatus
Cor. 1.30 Col. 1.19 in whom are hid all the treasures of it of whose fulness we receive Grace for Grace Joh. 1.16 Christs Holiness as he is Man being the Root of our Sanctification as Adams Unrighteousness was of our corruption Thus Sanctification is nothing else but the repairing of the Image of God in us which was lost in Adam which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship instead whereof by the Fall came the Ignorance of God and his Service Wickedness hating Vertue and loving Sin and weakness to every thing that is good Now Sanctification amendeth the corruption planted in our mindes and repaireth the decay of the Soul otherwise cast away and undone by Original Sin for man by Nature is an enemy to God full of wickedness and a servant of Sin This Natural corruption of the Minde Will and Affections which is amended by Sanctification we call the Flesh the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost we call Spirit and Grace is the effectual working of the Truth of the Gospel to the making of us indeed partakers of the Grace whereby we are justified before God Now no man can see the Riches of Christ so as to be affected with them without the help of the Spirit for there is a maner of seeing proper onely to the Saints and that is the work of the Spirit in them otherwise we may reade the Scriptures a thousand times over we may understand them yet we shall not be affected with them till the Holy Ghost shew them unto us This is the secret of God which he revealeth to those whom he meaneth to save Now as the evidence of our Justification is a sound and true Faith so the evidence of our Sanctification is a good and clear conscience which Sanctification ever presupposeth Justification it being a fruit and evidence thereof in which respect we are said to be justified by Works Jam. 2.24 that is declared or manifested to be justified by Works which are the fruits of Sanctification and that the fruits of Justification And we must likewise know That the Gifts of Sanctification that are simply necessary to Salvation without which no man of years of discretion can enter into the Kingdom of Heaven as Faith and Repentance considered in themselves may both wholly and finally be lost for there is nothing in them or their Nature in us or our Nature to make them or us unchangeable Angels fell when left unto themselves and nothing in its own Nature is unchangeable but God by whose Grace of corroboration unless those Graces of absolute necessity be confirmed in us they may perish fully and finally So that the Reason why the Elect after their calling do not fall from Grace is not in the nature of Faith or the constancy of Grace it self but proceedeth wholly from the merciful Promise of God made unto the Faithful The parts of Sanctification viz. 1. Mortification whereby the power tyranny and strength of Original sin is weakned and also by little and little abolished 2. Vivification or Quickning which is when Christ dwells and reigns in our hearts by his Spirit so as we can say We henceforth live not but Christ in us Another division of Sanctification is taken from the Faculties of Man as the Sanctification 1. Of the Minde being that part of man which frameth the Reason this Paul calleth Eph. 4.5 The Spirit of the minde which must be renewed the Sanctification whereof is called Rev. 3. The Eye-salve for it is a Grace clearing the dark Minde and dim Understanding enlightning it with the true knowledge of Gods Word 2. Of the Memory which is an aptness by Grace to keep good things specially the Doctrine of Salvation when it can retain what is good and agreeable to Gods Will whereby David was preserved from sinning Psal 119.11 3. Of the Conscience which is an aptness to testifie always truly that a mans sins are pardoned and that he preserveth in his heart a care to please God 2 Cor. 1.12 This Testimony was Pauls rejoycing and Hezekiahs comfort on his death-bed and this is when the conscience checks for the least sins before actual Repentance 4. Of the Will when God gives Grace truly to will good as to Believe Fear and Obey God when it can chuse that which is acceptable to God and resist that which is evil when a man can say That though he sinde not to perform that which is good yet to will good is present with him Rom. 1.18 5. Of the Affections which chiefly are Zeal of Gods Glory The Fear of God Hatred of Sin Joy of heart for the approach of the second coming of Christ A regard of Gods Commandments A contentment and quietness of minde in all conditions of life Love to God in Christ and to Christ in Man 2 Cor. 5.14 Rom. 9.3 An high Estimation of Christ and his Blood above all things in the world Phil. 3.8 To love our Neighbor and to have a base Estimation of our selves in regard of our sins and corruptions 6. Of the Appetite which is a holy ordering of our desires in Meat Drink Apparel Riches c. And the practice of Sobriety Chastity and Contentation by which the Appetite must be governed 7. Of the Body when all the Members of it are carefully kept and preserved from being the means to execute any sin and are made the Instruments of Righteousness 8. Of the Life which stands principally in three things 1. In an Endeavor to do the Will of God that herein we may testifie our Thankfulness 2. In Testifying our love to God in man 3. In Denial of our selves and resigning our selves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these 1. To feel our inward corruptions and to be displeased with our selves for them 2. To begin to hate sin and to grieve so oft as we offend God 3. To avoid the occasions of sin and to endeavor to do our duty using good means 4. To desire to sin no more and to pray to God for his Grace That we may not deceive our selves in this point of Sanctification consider That the Gifts and Graces of Gods Spirit are of two sorts viz. 1. General and common Graces whereby the corruption of mans Nature is onely restrained and limited for the maintaining of civil Societies that man with man may live in some order and quietness These and such like evil men may have for they are not sanctifying Vertues but rather shadows thereof which may be utterly taken away and quite lost as if they had never been given never had been received 2. More special and particular Graces whereby the corruption of mans Nature is mortified and in some part abolished and the Graces of Gods Image are renewed in man which in the Regenerate are true Christian vertues indeed These are of an higher nature and of greater importance then
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
too much sorrow arising from the grief of the punishment 2 Cor. 2.7 7.10 3. Of those who are troubled in minde for sins supposing that their sins are so great and so many that God cannot nor will not forgive them This kinde ariseth from grief for sin and is twofold viz. 1. Temporary onely for a time This is curable and may happen to a childe of God 2. Final and incurable This kinde is onely incident to the Reprobate The causes of Despair are twofold viz. 1. Hidden and secret So Reprobation may be said to be the cause of final Despair 2. Open and more manifest which generally are these four Unbelief Impenitency Hardness of Heart and An absolute Denyal of the known Truth joyned with Blasphemy The more particular open causes of Despair are these viz. 1. The greatness and multitude of sins Gen. 4.13 2. The multitude of Temptations Judg. 3.1 Gen. 21.1 3. The often falling into sin This is incident to the best Prov. 24.24 4. Overmuch grief melancholly and sadness of heart Prov. 15.13 5. Ignorance in mindes not instructed in the Reconciliation by Christ 6. An inveterate custom in sinning whence proceeds hardness of heart 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion too hard for the weakness of the flesh Four Caveats in private Confession convenient in case of Distress of minde Jam. 5.16 1. It must not be urged as a thing simply or absolutely necessary to Salvation 2. It need not be of all sins but of such as trouble the Conscience 3. It is especially to be made to Ministers though it may be made to any man 4. The person to whom it is made must be one of trust and fidelity Helps and Remedies against Despair or that we may the better avoid Desperation and carnal security we are always to have in minde 1. That the Promises of Grace and Favor to Mankinde are universal Mark 11.38 2. The Promises of Mercy how hainous soever ours sins have been Isa 1.18 3. That the Mercy of God is above all sin Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins is to be preached not unto a few but universally and generally unto all Mat. 28.19 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church or desirous to be incorporated thereinto Matth. 28.19 26.26 27. 6. That as the Disobedience of Adam brought Condemnation on all men So the Blood and Obedience of Christ is All-sufficient to wash away all sins and that of all men 1 Cor. 11.24 7. That God delights not in any sinners Death but desires his Conversion Ezek. 33. 8. That if any Believer sin he hath a sufficient Advocate with the Father 1 Joh. 2.2 Heb. 9.24 Rom. 8.34 9. Labor to lay hold upon the Promises by a right-grounded Faith 10. Take heed of too much melancholly and worldly sorrow 11. Consider the grievousness of the sin of Despair 12. Remember the Passion of Christ the Truth and greatness of his Mercy 13. Have in minde the Examples of mercy as to Murther and Adultery in David to Apostacy in Peter to Idolatry in Manasseh to Theft in the Thief on the Cross to Blasphemy in Paul and much Iniquity and Impurity in Mary having many foul Devils in her 14. The Indignity offered unto God by Despair seeing we refuse to trust him upon his most holy Word and the inevitable destruction of our own Souls thereby consider That so long as we despair not we are not shut out from Mercy upon Repentance but while we despair there is no hope we are lost for ever and most worthily Again to avoid Despair it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chiefly as Murther Apostacy Adultery Blasphemy c. 2. From wicked Company which like a violent stream and torrent doth force men to all kinde of wickedness 3. From the Neglect of Gods Worship whereby we lose our Spiritual Armature and are laid naked to our potent foes 4. From the love of and immoderate affection to the things of this world which having the heart if they fail our heart faileth also and a wide gap is opened to Despair Reader When ere thou meat one in Despair Lock thine Ears his very breath poisons th' Air Nothing but Sulphur from his Lungs proceed Hot enough to make an Adamant bleed Of Gods free Promises discourse the point And thou wilt finde his Soul quite out of joynt His lips foam Blasphemies and who can tell But that his Heart goes to the tune of Hell In this sad case his wound is much the worse In that he holds the Salve his greatest Curse §. 10. Of Pride THe last Vice in opposition to this Commandment which we promised to touch was Pride a sin so obviously condemned even by Heathen Writers as we shall here onely abstract it is as it were from that Pride which is so generally condemned and taking the word in somewhat a more strict sense chiefly as it relates to Inward Spiritual Arrogancy the insensible poison even of a sanctified heart we shall onely glance at it and proceed to the Second Commandment Pride is a puffing up of the heart and minde proceeding from the opinion of some good thing in us more then in other men Pride truly so called is the most pestilent and incompatible Opposite that Grace hath and therefore he that is most sanctified most fights against it For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature the subtile Serpent experimentally knows how to manage it with most accurate policy who follows this poison with such eagerness and activity sweetning it with such specious Delusions that after it is expelled by the Antidote of Faith he yet endeavors with all the power and policy of Hell that some spice thereof may remain behinde even in the Soul humbled for sin and devoted unto the service of God For being exactly experienced in all advantages for Spiritual Assaults and tempering the powerful Ingredients of his Temptations with the Reliques of mans proud Nature doth cunningly perswade him to advance above that which is meet within himself in his own opinion the worth of his own Graces and Vertues by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul and frets out the very heart of Grace undiscernably This Lyon in a Lambs skin ths Devil in an Angels shape this sin of Spiritual Pride is the harder to be expelled because so easie to be entertained and so difficult to be discerned such is the insensibleness of those Meanders wherein she walks invisibly when she haunts the Saints and children of God who with the more circumspection and