come desire that God will by his Son our Mediator 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his Word and the working of the Holy Ghost 3. Rule his Church gathered and us the members thereof with his Holy Spirit 4. Defend us and his whole Church against our Enemies and Tyrants 5. Cast away his and our enemies into eternal pains 6. At length deliver his Church and glorifie us in the world to come Again The Kingdom of God is twofold viz. 1. General which is his absolute Power and Soveraignty whereby he ruleth all things in Heaven in Earth and in Hell even the Devils themselves Psa 103.19 This we acknowledge in the conclusion of the Lords Prayer but pray not for it in this Petition because nothing can hinder it 2. Special which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit And called special because it is not exercised over all the World but only over all the elect whō he hath ordained unto eternal life This special Kingdom of God is twofold viz. 1. Of Grace which is a Spiritual estate because 1. It is principally exercised in the Conscience 2. This Regiment in the Conscience is by the Spirit of God Wherein God makes men willingly subject to the written word of his Spirit which is a voluntary subjection of the whole man in soul body and Spirit to the Will of God reveal'd in his Word This subjection which indeed is perfect freedom stands in these 3 things especially Rom. 14.17 18. 1. In Righteousness that is 1. In Christs Righteousness imputed 2. In the Righteousness of a good Conscience the ground whereof is Sanctification by the Spirit which Christ gives to whom he justifies 2. In Peace that is Peace of Conscience towards God and peace with Gods Church yea with all Creatures so far forth as is needful for them Under which is comprehended love for as Righteousness concerns the person in soul and body so Peace respects all duties and actions of the life Righteousness is the Root whence springeth this Peace for when the heart is sanctified the life is reformed 3. In Joy in the Holy Ghost which is a fruit of both the former respecting especially the state of affliction for when a man is justified and sanctified and hath peace towards God then ariseth in his heart a Spiritual delight in God in all estates Now whosoever hath these three branches of this Spiritual subjection is a good Subject in the Kingdom of Grace 2. Of Glory which is the blessed estate of Gods Elect in Heaven whereby God in Christ becomes all things unto them immediately all things needful to the perfection of felicity The state of grace in this life is the beginning and entrance to the state of glory the state of glory in the life to come is the perfection of the state of grace And this special Kingdom of God in both these estates do we in this Petition pray for Understand therefore this Petition of the special Kingdom the coming whereof is in four degrees viz. 1. Let it be erected where it is not 2. Let it be confirmed and continued where it is Let it not be abolished by Persecution corrupted by Heresie vanish by Hypocrisie or degenerate and grow into the contrary by Prophaneness 3. Let it be restored where it is decayed or corrupted in doctrine or maners Restore such as are faln by weakness and purge the Errors of such as are seduced 4. Let it be perfected and made compleat by hastning the Marriage-day the eternal Jubile of Joy unconceiveable much more unutterable such as neither eye hath seen nor ear heard nor heart conceived and by finally destroying Sin Death the Devil and every enemy Thy Kingdom come that is to us men in the world then it cometh when God doth erect and establish the same in their hearts Now unto perfection it comes by five degrees viz. 1. When God gives unto men the outward means of Salvation wherein he doth reveal his grace and favor in Christ Thus the Gospel preached is called The word of the Kingdom Mat. 13.19 and The Kingdom of God Luke 11.20 17.21 2. When the word preached enlightens the minde so as a man knows and understands the mystery of the Gospel which is the Law of this Kingdom 3. When a man is thereby regenerate and so brought into this Kingdom for by Regeneration we have effectual entrance into the state of grace whereby Christ rules in us by his word and Spirit and we yield subjection unto him 4. At the end of this life when the body goeth to the earth but the soul to God that gave it being translated to the joys of heaven in the glory of this Kingdom 5. At the last Judgement when body and soul being reunited are both made partakers of this Kingdoms glory And this is the full and perfect coming of it In this kingdom are observable these things especially 1. That Christ is King Mat. 2.2 2. That the Subjects are true Christians Psal 2.8 Angels and Saints 3. That the Laws are the Word Psal 119.105 and the efficacy of the Holy Ghost 4. The enemies are Satan Sin Death Hell Damnation the Flesh the World and the Wicked Eph. 6.12 Rom. 6.12 8.1 1 Cor. 15.51 Gal. 5.17 Gen. 3.15 5. The Rewards are the good things of this life and eternal happiness in that to come Mark 10.30 6. The Chastisements are afflictions Heb. 12.6 7. The Weapons are Faith Hope Love the Word and Prayer Eph. 6.16 8. The Time of it is to the worlds end Mat. 28.20 9. The place is this world and the world to come Rev. 5.10 Mat. 25.34 10. The Officers are Preachers 2 Cor. 5.20 11. The Vice-gerents are Governors Isa 49.25 12. It is exercised upon the Conscience of man Rom. 14.17 Again the Head or King of this Kingdom is God the Father the Son and the Holy Ghost There is but one King because there is but one God 1. The Father is King and Ruleth by the Son and the Holy Ghost 2. The Son is King because 1. He sitteth God at the right hand of God and Ruleth with equal power with the Father 2. He is Mediator by whom God worketh immediately and giveth the Holy Ghost The enemies of this Kingdom are 1. Partly in the Church as Hypocrites who challenge to themselves the Name and Title of the Kingdom when as they are nothing less 2. Partly without the Church as Turks Jews and all such as defend Errors against the ground and foundation of the true Religion It appears from what hath been said That the Kingdom of God cometh to us four ways viz. 1. By the Preaching of the Gospel whereby is revealed the light of the true and heavenly Doctrine 2. By Conversion when some are converted and are endued with Faith and Repentance 3. By making progress or encrease when the godly receive encrease or
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
Spirit to Regenerate and Sanctifie us c. 2. He doth never cease to communicate his Love unto us it is never dry 3. He Loves us for our own good having no need of us he gets nought by it 4. He Redeems us from all sins gives us Faith and Repentance freely we deserve it not 5. He Dyed for us even when we were his very Enemies the Children of wrath 6. He Prevents us with his Grace when we sought not to him for it 7. He Bestows Temporal Favors and withholds present Afflictions from the Reprobate 8. He Prosecutes us with his Love unto the end and in the end gives us the Salvation of our Souls the end of our Faith The consideration of Gods Love must Teach us these Duties viz. 1. To beware of all sin whereby we do offend and displease our God who is so gracious unto us 2. To trust God with our Lives Healths Bodies Estates and all we have for Food Raiment and Protection in the sober use of all lawful means 3. To seek for help and succor from God in all distresses and want 4. To love so bountiful a God yea to enforce our hearts to all duties of love to him 5. To be thankful to God for all good things we enjoy for whatever good we have comes from him 6. We must labor continually in heart and life to walk worthy of the Lord and to please him in all things being fruitful in all good works Col. 1.10 The Duties required of such of us to whom Gods Love hath been specially manifested in raising us who before were weak and contemptible in the world to be Instruments of his Glory viz. 1. We must confess our selves miserable by Nature and no good thing in us to raise up our selves above others being no way better then others 2. We must consider That whatsoever we have it is Gods gift we have received at his hands it cometh down from above and therefore let us not glory as if we had not received it 1 Cor. 4.7 3. We must walk worthy of our Calling even of those Mercies which we have tasted and acknowledge our selves to be unworthy of them 4. We must be humble in our own eyes and not boast of any thing in our selves or in our own merits nor think our selves worthy to be regarded of him 5. If we be thankful for lesser Mercies we may be assured of greater and of fatter blessings 6. We must keep a Register of his blessings and so settle them in our hearts that we forget them not but may thereby be provoked to set forth his praise II. ELection is a Decree in which God according to the good pleasure of his Will hath certainly Chosen some men to Life Eternal in Christ and that for the praise of the glory of his grace Eph. 1.4 5. God Decree is that by which God hath necessarily and yet freely from all Eternity Isa 46.10 determined all things Howbeit the Decree of God is the first and Principal Cause of all things yet it doth not take away the nature and property of second Causes Eph. 1.12 Mat. 10.29 Rom. 9.2 but brings them into a certain order that is directeth them unto the determinate end whereupon the effect of things are contingent or necessary as the nature of the second Cause is When Christ was offered freely to every man and one received him and another rejected him then the Mystery of Election and Reprobation was Revealed The Reason why some received him being Because God gave them a heart which to the rest he gave not but in point of offering of Christ we must be general without having respect to Election So that Predestination is the Decree of God in as much as it concerns man by which God hath ordained all men to a certain and everlasting estate that is some to Salvation in his Son 1 Thess 5.9 others to condemnation for his own glory and their sins Rom. 9.22 Reprobation is Gods Decree in the which because it so pleased him he hath purposed to resuse some men by means of Adams Fall and their own Corruptions for the manifestation of his Justice Prov. 16.4 2 Cor. 13.5 Again Election is the eternal unchangeable free and most just Decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in Faith and Repentance and by him to give them Eternal Life So Predestination is an Eternal Decree or Purpose of God in time causing effectual Grace in all those whom he hath Chosen and by this effectual Grace bringing them infallibly unto Glory Predestination being thus an immanent and eternal Act of Divine Understanding and Will cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will for Election findeth or considereth all meer men in one and the self-same condition and it is the Grace prepared for them in Predestination which maketh the predestinate become holy and happy men They who will have God in his Divine Predestination to behold all men and elect those men consequently whom he considereth as believing and persevering in Faith and Holiness unto the last gasp are in an Error for our Election is not grounded upon any foreseen acts in us of Obeying Believing Persevering and the like but these acts are grounded upon our Election for whoever is predestinated to Salvation is also predestinated to the Grace of Believing Obeying and the like otherwise it were a conditional Predestination but there is none such for whoever is elected to Salvation is predestinated also to the means of Salvation God in his most gracious Decree of Election is as absolutely and certainly ordaining men unto Saving Grace as unto Everlasting Life and Glory And this Grace prepared for the Elect in Gods Eternal Predestination and bestowed upon them in the Temporal Dispensations so causeth their Belief Repentance Perseverance as that it imposeth no necessity or violent coaction upon the Wills of men but causeth their free and voluntary Endeavors All that are inwardly and effectually called are Elected but many are called onely outwardly few such are chosen Now that God hath chosen some and passed by others he is not at all cruel for he owed not his Grace to any but justly might have suffered all Mankinde to have perished That some are Elect and some Reprobate is known unto us in general but not in special whether this or that man be but of our own Election every of us not onely may but ought to be in special certain and assured whereof he may be by the effect which is Conversion that is true Faith and true Repentance Now if any one shall think that the Election of some before others in regard of Gods special Mercy came from this That God foresaw something in them which was not in the others let him hear what Moses saith to the Jews The Lord did not set his love upon you nor chuse you for your multitude but because the Lord loved you and would keep the
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
Fury These Symptomes give it to be a Spiritual Frenzy caused at first by Spiritual Pride and now attended on by desperate Presumption If the Cephalick Vein of Ignorance were speedily opened and an infusion taken of Humility and Knowledge to the weight of their Zeal probably the Cure would follow Others have the faculties of their Souls so chain'd and manacled to Carnal Objects as that they cannot exercise them about Holy Duties but are quite dead to Good Works and wholly forget the Duties both of their Publick and Private Callings otherwise then relating to a Carnal Interest yea are so Spirit-bound that they cannot hear a Sermon without nodding to the Preacher that they must take a nap or two nor say their Prayers but between sleeping and waking begin them in a Fog and conclude them in a Dream In this Spiritual Lethargy if the still voyce of the Gospel be but Cradle-Musick the Thunder of the Law should be the Graves-Expositor It is within the Bill of Mortality to finde some who having lost the Function of Vital Graces all checks of Conscience all sense of Sin all motions of the Spirit lie gasping for Spiritual Life while the breath thereof is checked by Customary sinning This is a Spiritual Apoplexy onely the Spirit of God can restore that Soul But to lose the use of some special Grace for a time the operations of this or that gracious Quality is a most common defect incident to the soundest of Gods Servants now to suffer an eclipse of his Favor anon the Motions of his Spirit then the comfortable sense of Assurance sometimes to be wavering in the Faith at other times to be nigh swallow'd up in Doubtings are all the Symptomes of a Spiritual Palsie He that is thus affected must give himself unto Prayer That God would fix and stablish his Heart confirm his Faith and cause the influence of his Love to revive his Hope sealing it up unto full Assurance To commit the Sins we would not is the Epidemical Disease of the most Regenerate and we are all naturaliz'd unto daily failings This is a Spiritual Epilepsie or the Falling-sickness hereditary thence the more difficult to be cured yet the Righteousness of Christ well applied will do it if as thou fallest thou rise again by sound Repentance and so keep to the strict Dyet of New Obedience But if a Soul be suddenly taken with strange and violent Fits of some desperate Sins who formerly had been unaccustomed thereto acquiescing all his time under the silence of a calm Conscience and now rusheth into horrid acts of the grossest Enormities Conclude that Soul in a Spiritual Convulsion the very Heart must be let Blood by sound Repentance till the Corruption of the Inner-man the evil Affections and vicious Inclinations which held a candle to the Devil to level his Temptations be all discordiated Let the dark Understanding that discerns not Spiritual things the Mystery of Salvation Excellencies of Christ or Beauties of Holiness take Bartimeus for his Guide and pray fervently for Spiritual Eye-salve that Christ would touch and unseal his judgement but if his Eye offend him or any Lust as tender to him as the Apple thereof Exoculation is the Remedy prescribed Matth. 5.29 And he who hath an Imposthume in his Ears when God talks with him in the language of his Mercies or his Judgements of his Word his Spirit or his Works wants an Ephatha But seldom are his Lungs Ulcerless whose Heart is not in Charity yet let not such unsheath the Razor in his mouth and possibly the Disease may not be mortal Or say the Soul is imposthumated by corrupt Affections through a long continuance of slimy distillations and unclean thoughts from the heart to the obstruction of the Spiritual Breath whereby the Graces languish and the Vitals thereof decay Is not this a Spiritual Hectique a Consumption in the highest degree Must not that Soul be cleansed from all filthiness both of the Flesh and Spirit and make a constant use at every Spring to sin and fall from Grace the Diet-drink of Repentance Adde to this the Restorative of Faith whose principal Ingredients are Gods Promises and Christs Righteousness then keep to the strict Diet of a Gospel-Conversation and by the Mercy of God through the Merit of Christ that Soul shall recover Pantings of the Heart after a full Meal of Spiritual Dainties or upon a full stomack after some plentiful Feast of Heavenly Manna is no strange Malady in the childe of God If those pantings proceed from a fulness of the Spirit and not from an emptiness of Grace if they are after Christ and his Righteousness not after the World and its Vain-gloriousness it s then a blessed Malady and the Cure is mortal in this case trouble not the Physitian But if those pantings of the Heart be through too much vacuity of Grace occasioned by worldly Cares or carnal Grief whereby follows a loss of Appetite to that Food which came down from Heaven thereby rendring the stomack unapt for digestion of Spirit-savoring Meats In this case such things as callifie and corroborate the Heart are not improper Let therefore thy Prayer be as Frankincense thy Humility as Camomil thy Faith as Mastick thy Penitence as Wormwood of each a like quantity in this Distemper will afford an excellent Plaister to apply to the Heart Obedience to the sixth Commandment is a soveraign Remedy against a Spiritual Plurisie and if thou spit Blood the Rule Paul prescribes the Romans Rom. 12.18 is very proper for thy Constitution Also Envy Pride and Ambition are very Tympanous Maladies which in time engender a Spiritual Dropsie but Charity Humility and Self-denial will evacuate those flatuous Humors Likewise Abstinence is the onely Cure after a Surfet of sin to which adde Fasting and Prayer But if thou art troubled with the Stone I mean in the Heart Remember who was Davids Key-keeper who wert thou all Adamant can filiarize thee unto Abraham The immoderate heat of any Lust which hath its origination from the Heart will in time spread it self by the Faculties into the whole Soul and impede the operations of Grace This is a Spiritual Feaver whereof there be divers kindes If this be thy Malady whether a Burning-Feaver through the violence of some strong Temptations Satans fiery Darts or through the Inflammation of some inordinate Lust or whether a Putrid-Feaver through the foul corruptions of Nature and filthiness of sin or whether a Quotidian-Feaver whereby the whole course of thy life is but as one fit of sin or whether a Tertian or a Quartan-Feaver wherein through the intermission of the opportunities and occasions of sin thou enjoyest some intervals of a better disposition though no health or whether a Hectique-Feaver whereby a sinful slame is kindled not onely in the meer Natural Qualities and Inferior Inclinations of the Minde but also in the more Noble Faculties and higher Region of the Soul which through the habitualness of that equal Heat in
History or to maintain discourse not to be edified in faith or to have their sins mortified 5. Such who in searching out the true sense of Scripture trust to their own skill wit and understanding and neglect the preaching or Ministery of the Word 6. Such who do all they can to be expert in Gods Word but with a trayterous minde to fight against the truth thereof as Hereticks and such like Three points to be observed in interpreting of the Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture be declared 3. That the Doctrine be applyed to the use of the Church which it hath in confirming true opinions or refuting errors in knowing of God our selves in exhorting in comforting in directing our life The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith that is to receive no Exposition which is against the ground of Doctrine that is against any Article of Faith or Commandment of the Decalogue or against any plain Testimony of Scripture 2. To examine the Antecedent and Consequent matter of that place which is in question 3. To resort to such places of Scripture as teach the same more clearly 4. To confer like places together where though the same words be not spoken of the same thing yet the like words and form of speaking are used of the like things 5. When the Controversie is thus judged we may lawfully also descend to the consent of the Church 6. An ardent and daily invocating of God that we may be guided and taught by his holy Spirit The two proper effects of the Scriptures are 1. To teach Doctrine 2 Tim. 3.16 By 1. Laying out of Truth 2. Confuting of Errors 2. To exhort out of it 1 Tim. 6.2 By 1. Stirring up to God 2. Turning back from evil The chief Graces which are obtained by the Scriptures 1. Vocation we are called by the Spirit inwardly and by the Word outwardly 2 Thess 2.14 2. Justification which is an action of God imputing the righteousness of Christ to us which is apprehended by Faith which cometh by hearing the word Rom. 10. 3. Sanctification for we are sanctified by the word of God Joh. 15.3 4. Knowledge which is by the word 1 Joh. 4.6 5. Faith which comes by hearing the word preached Rom. 10.17 6. Repentance Peter preached the word and converted three thousand Acts 2.38 41. 7. Hope for by patience and comfort of the Scriptures we have hope Rom. 15.4 8. Love for it cometh of God by his Word and Spirit 1 Joh. 4.7 The consideration of the Scriptures Author being God presents us with a fourfold use 1. That they want not nor stand in need of the confirmation and approbation of the Church or of men 2. That God himself who is the inspirer of them is the best interpreter of them and the sole and soveraign Judge thereof 2 Pet. 1.20 1 Cor. 2.10 11. 3. That the Minister must preach unto the people not the invention of his own brain not the conceits of his own wit not the excellency of words not the inticing speech of mans wisdom but in the plain evidence of the Spirit and of power 1 Cor. 11.23 1 Pet. 4.11 4. That it belongeth as a special duty to the people of God to receive reade study reverence obey and keep the Doctrines delivered in them forasmuch as they proceed from such an Author Heb. 2.2 3. All our words actions must be directed by this precious Word of God in the holy Scriptures which is also of a fourfold use much resembling the former 1. To teach us the perfection and All-sufficiency of the word of God not needing the rags of Popish Traditions to be patched unto it 2. To direct and inform the Ministers what to teach the people the people what to believe wherein to rest whereupon to build their Faith and to settle their Conscience 3. To reprove those that desperately rush on in the course of their life not caring what they do never consulting with God or resolving as from God or his Will 4. To admonish us to be careful how we reade the Scriptures to take profit by reading them that so we may have direction in all our ways and learn how to please God and to abstain from all things that do displease him The manifold use of the Scriptures appears by the admirable benefit of well using it there being no Error in judgement but may be refuted no Corruption in life but may be redressed not any true sound Doctrine but may be proved and maintained not any Vertue or Duty but may be warranted and the practical performance thereof directed hereby 2 Tim. 3.16 yea it is a light to the blinde a guide to the wanderer a comfort to the distressed a counsellor to the doubtful Ps 119. and a teacher to the unlearned Prov. 1.4 Lastly our Savior Christ the Prophets and Apostles all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever know whence we have just reason to magnifie the Books of Scripture far above all humane writings the choycest whereof compared with this holy Writ are but waste Paper for these sacred Books fully set out unto us the nature and estate of true felicity when the profoundest Tract of humane works could never yet reach to the shadow thereof Let us therefore in reading hearing expounding conversing practising in every action that concerns this sacred Word always account of it as the Word of the Ever-living God and with the joynt powers and faculties both of soul and body maintain it against all devilish Atheists that in word or life deny it seducing Hereticks that corrupt it and all enemies that oppose it or rebelliously rise against the Scepter of it Lo here the sacred Oracle of God The just man's Anchor and the sinners Rod The lame man's Crutch the blinde man's Eye the Tree Of Life or Type of Immortality A Well of living Waters Drink of this And thou shalt thirst no more but after Bliss The depth whereof the Natural man ne're saw Pray then thou mayst have wherewithal to draw Heav'ns Library Gods Spirit th' Author Take heed Tempted Man with what Spirit thou dost read §. 3. The Law and Gospel THe Law of God is a Doctrine delivered of God at the Creation written in Adams heart published by the Ministery either of Angels or of men and afterward repeated and renewed of him by Moses and the Prophets teaching what we ought to do and what not to do binding reasonable Creatures always promising to perfect performers of obedience eternal life condemning eternally them who perform not this obedience except Remission be granted for the Mediators sake Before the Fall this Law was possible to all men as to Angels and if now it be
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
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
and upbraideth not 6. To be a God true of his Promises therefore we crave the accomplishing of them 4. The necessity of prayer for it is the means which God hath appointed to obtain every good thing Mat. 7.7 Jam. 4.7 5. The utility or profit we receive by this duty of Prayer which is exceeding much and very beneficial to us many ways as 1. To obtain every good thing Christ hath passed his most certain and general Promise for it Joh. 16.23 2. To prevent Judgements threatned Jer. 26.19 and remove them being inflicted Jam. 5.18 3. To preserve nourish and strengthen in us all Spiritual graces Col. 1.9 c. 4. To obtain pardon and remission of sins Acts 8.22 5. To subdue in us the power of sin Psal 19.13 experience can well witness this to those that use prayer 6. To sanctifie all Gods creatures to our use and whatever we do 1 Tim. 4.5 usurpers are they that use them otherwise 6. The efficacy thereof for it prevaileth over all Creatures reasonable or unreasonable and of reasonable both visible as Man and invisible as Angels whether evil or good yea it prevaileth with God himself Examples of all which may be these Daniel by prayer stopped the mouthes of the Lyons Dan. 6.22 Davids prayer turned Achitophels counsel into foolishness 2 Sam. 15.31 Thereby the Devil even when he is surest possessed is cast out Mat. 17.21 At Elisha's prayer a mountain was full of horses and chariots of fire round about him 2 Kings 6.17 By prayer Jacob had power over the Angel which was called The Angel of the Covenant Christ Jesus true God Hos 12.4 who therefore was called Israel because he prevailed with God Gen. 32.28 7. The great honor thereof whereby the Saints have a free access to the glorious Throne of Grace The Romish Church doth neither know nor teach nor practice the duty of prayer aright and that for these Reasons 1. They pray not in knowledge but in a strange tongue and allow of Ignorance as the Mother of Devotion 2. They commend doubting and speak against Assurance and so pray not in faith nor obedience 3. They pray not in humility for mercy for their sins for they think to merit by their prayers 4. They direct not their prayers to God onely in the name of Christ but to God and his Saints making the Virgin Mary their Mediatress In the close of all take this seasonable direction with thee touching praying for or against our Enemies We may lawfully pray against the evil cause that an evil man maintaineth but not against the person of that evil man Now if any extraordinary man hath truly and indeed the Spirit of discerning to judge whether Gods and his enemies be incurable and hath a pure zeal to Gods honor therein he may lawfully pray against such their very persons as David did in the 109 Psalm Prayer the Souls Incense sent by faith to God Attracts his Blessings and diverts his Rod It does acquaint us with the Lord and makes A trembling Terror cease th' Infernal Snakes It makes the weak victorious yea the Sun Stand still Go back It stays a Plague begun When th' Earth had in a Burning-Feaver layen Full three years space it caus'd a gracious Rain It wings the Soul for that Celestial good Which eye ear heart ne're saw heard understood §. 2. The Lords Prayer VVE must imitate and follow the matter and form of the Lords Prayer in all our prayers but are not so tyed to the very words of this Prayer but that we may freely use them or other words at our pleasure for our Savior himself oft-times prayed in other words and so did the Apostles neither is there such vertue as that by the bare repetition of them we can binde God to grant our requests or that we should never pray in other words But as the Ten Commandments contain all things to be done of us the Creed all things to be believed by us so the Lords Prayer doth comprehend all things to be asked by us of Almighty God Some think it is to be used onely as a Direction by which we may learn how and what to pray and that the words themselves are not to be used others think it the onely Prayer to be used at all times and upon all occasions The former opinion grounds it self on Mat. 6.9 the latter on Luke 11.2 The truth is the use of this Prayer is not onely to direct for matter or for words but for both but in praying the very words take heed lest the tongue run without the heart as it must needs do in those that ceremoniously rehearse them making haste to have done before they ever truly began Wherefore to pray these words rightly he that prayeth must in some convenient measure understand them and have his minde taken up with them in the uttering the heart still conveying it self into the meaning of every petition and if thus this Prayer be said it is well used alone or added to other prayer Now we must know That other prayers though differing from this in order yet if consonant thereto in matter may also be used by us for otherwise Paul in his Epistles would not have used such variety of order and maner in thanksgivings requests and deprecations for his Spiritual children for himself and for the whole Church So that though this order be generally to be followed yet neither is it always necessary nor yet is it a swerving from this Direction though some of these petitions onely be asked in some of our prayers and others be omitted But the error is when we go beyond the Rules here given us doting too much upon worldly things or having proud unfaithful or malicious hearts we make our prayers the labor of polluted lips In the Lords prayer are contained 1. A preface and therein a compellation Our Father wherein seven things are to be considered 1. Who is to be called upon that is God whom we are to call by the Name of Father wherein we must observe That Father here is not the Name of one Person onely but of the whole Essence 2. That God will hear such as call upon him because he is their Father 3. That he is able to grant and answer their requests for he is in heaven 4. Who ought and also are able to pray aright and they are the Sons of God 5. That Faith is here required for by Faith we become the Sons of God 6. Through whom we must pray that is in the Name of the onely begotten Son of God 7. The difference betwixt the prayers of Christians and of Turks or Jews for ours are made by faith in Christ 2. Six requests viz. 1. Hallowed be c. which is then done when the true knowledge and glory of God is celebrated by men 2. Thy Kingdom c. that is let thy Church be extended multiplied preserved enlarged and guided by thy Spirit 3. Thy will be c. which is then done when
in the very Proeme of his prayer doth admonish us of mutual love 1. Because there is no true praying without the true love of our Neighbor neither can we be perswaded that God heareth us 2. Because without the love of our Neighbor there is no true faith and without faith there is no true prayer Christ willeth us to say Our Father not My Father for these Reasons 1. Thereby to raise in us a confidence and full perswasion that we shall be heard for because the whole Church doth with one consent pray unto him he doth not reject her for his Promise sake 2. To teach us that we hold each member of the Church as our brother Gen. 13.8 3. That in prayer we must consider Christ and his Church as one body and make him our Father who is the Father of Christ our elder brother his by generation ours by regeneration his by Nature ours by Grace 4. That we must pray as well in charity for others as for our selves James 5.16 Now they whom we are to pray for may be distinguished into this rank or order 1. All such as are effectually called by the preaching of the word 2. For all such as God in his eternal secret Counsel hath appointed unto life but are not yet called from their wandrings to be of one sheepfold under one Shepherd Joh. 17.20 3. For particular persons of whom we have received benefit under whose Government we live or which be more dear or near unto us in the flesh 2 Cor. 9.12 4. For such as whose necessity is more specially made known unto us as of danger or distress Jam. 5.14 5. For men generally of all estates and conditions 1 Tim. 2.3 as Jews Turks Heathen and seduced Papists 6. For our Enemies and those that hate us Matth. 5.41 God the Father is the Father 1. Of Christ 1. By Nature begetting him as he is the Son of his own Substance before all worlds by communicating unto him his whole Essence or Godhead 2. By the Grace of personal Union as Christ is Man for the Manhood of Christ doth wholly subsist in the Godhead of the second Person and therefore Christ as he is Man not his Manhood which is a Nature not a Person may well be called the Son of God 2. Of us not by Nature or in regard of personal Union but by the Grace of Adoption in Christ Gal. 4.4 5. And this Grace we receive when we truly believe in his Name Joh. 3.12 Gal. 3.26 The Name of Father in this place is taken Essentially for these Reasons viz. 1. Because the Name of Father is not here put with another person of the Godhead but with the Creature of whom he is invocated 2. The invocating of one person doth not exclude the others when mention is made of their eternal and outward works 3. We cannot consider God the Father but in the Son the Mediator 4. Christ hath taught us to invocate him also and he giveth the Holy Ghost For we have received not the spirit of bondage to fear again but the Spirit of Adoption whereby we cry Abba Father And the same Spirit beareth witness with our spirits that we are the children of God Rom. 8.15 16. Again God is called Our Father 1. In respect of our Creation Luke 3.38 2. In respect of our Redemption and receiving into favor by his Son our Mediator for whose sake we are adopted 3. In respect of our Sanctification or Regeneration by the Holy Ghost in Christ The Instructions arising from this Title Father here given to God 1. We must hence learn whom to direct our prayers unto not to Saints Angels or any other creature but to God alone for these Reasons 1. Because this is a perfect patern of true prayer wanting no direction for the right performance of this part of God worship 2. Because God onely is the Author and giver of all good things Jam. 1.16 therefore we must ask them of him alone 3. Because the Lord onely who is Infinite and Omnipotent can hear all mens prayers at all times and in all places 2. We may hereby see in what order we must direct our prayers unto God the Father in the Mediation of the Son by the Assistance of the Holy Ghost neither severing the persons from the Godhead nor the Godhead from the Persons whereof the Father is first the Son is the second the Holy Ghost the third in order though not in time or greatness Thus must we worship him even one God in three Persons and three Persons in one God 3. In this Title Father we see the true ground of that boldness wherewith Gods children come before God in prayer namely that interest in the Covenant of Grace in Christ in whom God is become their Father 4. We are hereby taught how to dispose our selves towards God when we come before him in prayer namely as children and this stands especially in four things 1. In due reverence both of heart and gesture 2. In true humility from our hearts renouncing our own merit and our own wills and relying wholly on Christs Righteousness and on the will of God in him 3. In true contrition and sorrow of heart for our own sins whereby we have offended God who hath been so gracious and merciful a Father unto us in Christ 4. In a sound purpose of heart to break off the course of all sin and to walk before God in new obedience to all his Commandments The Instructions arising from the words Our Father 1. We must apply to our selves all the Promises of God in Christ touching Righteousness and life everlasting for he that makes them is our Father therefore they belong to us that be his children 2. This teacheth us when we pray to be mindeful of Gods whole Militant Church and People 3. Hence we learn how we must come affected towards our Brethren when we pray to God namely lovingly and peaceably as to children of the same Father 4. Here we see that all true Believers whether high or low poor or rich are in equal condition in regard of God for here Christ teacheth every one to say Our Father Hence it followeth That wicked men living in sin cannot pray all their supposed praying is but a vain beating of the Air with a sound of words neither shall they speed otherwise then Esau did though they cry aloud with strong and bitter cryes yet pray they ought it being a common duty required of all men but pray they cannot yea they sin if they pray such a maze or labyrinth doth sin bring them into but true Believers with confidence approach the Throne of Grace and in an holy boldness say Our Father Father a word of Faith doth seem to be And Our no less importing Charity The one proclaims If thou wilt live Do this The other says Believe and thou hast bliss The Law and Gospel both comprised be In this most happy short Epitomy Bless'd Savior in two words thou hast taught us
adversity because it cometh unto us by the will of God 5. That God would turn the hearts of all men from sin and bring them every where to the obedience of his will 6. That Events such as are not contrary to Gods will that is that such things may come to pass which so please him 7. That God would bless and prosper our actions and counsels that no other Events may follow them but such as himself knoweth may most serve for his glory and our salvation 8. That God would hasten that time and state unto us wherein we shall perfectly do the will of God that is our state of glory Rules of obeying Gods will 1. Obey Gods will absolutely and for himself obey man onely in God and for God 2. Obey God in the maner as well as in the matter which he commandeth 3. In doing the works of piety let them give place if unfaigned necessity require and calleth to a work of Charity 4. Let the works of thy private Calling give place to works of the publike calling and general as if thou be laboring on the six days the Lord calling to his House by his worship there thou must attend it Lev. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling being contrary if a man at any time hath such That all our obedience to Gods will may be the better accepted of him it must have these three properties 1. Chearfulness and readiness God loveth the chearful giver 2. Sincerity which is heartily and from the Spirit approving our selves to God and not affecting the applause and praise of men 3. Universality which is in all and every particular thing thus Job is approved obediently professing his subjection to God though he should aggravate his misery and kill him The way how to become chearful doers of the will of God or the duties required by this petition to be practised by us that Gods will may be done 1. We must prove what is the good and acceptable will of God Rom. 12.2 that is we must by often tryal of our actions by the Word of God become expert in Gods will and esteem highly of it be it never so contrary to carnal Reason Thus Abraham did Gen. 22.3 2. We must lay aside our own wills and be possessed with a base conceit thereof not leaning thereon 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins and for the salvation of our souls whereby we may shew our selves thankful to God for so great a mercy 4. We must consider that we are the Temples of the Holy Ghost which is a wonderful dignity to sinful men and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwelleth in us 5. We must consider the blessings of God bestowed on us both in soul and body one by one and this will move us to love God which love we shall shew in doing his will 1 Joh. 5.3 6. Let us consider the threatnings of God against sin and his Judgements upon them that live in sin and these will help to restrain our corruptions that they break not forth into action 7. We must be strict in the matter of sin making conscience of every evil way yea even of the first motions unto sin that never come to consent for this Petition for obedience respects not onely our words and deeds but also our secret thoughts for even they must be brought to obedience unto God 2 Cor. 10.5 8. We must seek to cut off all things that hinder us from doing Gods will we must use Spiritual means and pray for the Spirit to mortifie and crucifie the lusts of the flesh Rom. 8.13 which makes us rebels against God in transgressing his will Now the ground of this work is the death of our Saviour Christ applyed by true Faith to our corrupt hearts 9. We must not live inordinately but in that sort which God hath enjoyned Christians in his word every one godly in the general calling of a Christian and faithfully and conscionably in his particular calling whether of Church State or Family 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever for it is the will of God that through manifold afflictions we should enter into his Kingdom This Petition teacheth us to bewail 1. Our natural disposition whereby we are prone to rebel against the will of God 2. Our natural hypocrisie even that which remaineth in us after grace received 3. Though we have never so much grace yet to lament and bewail our want of obedience in all good duties because the best of us all fail in the maner of doing them 4. Our impatience that when God layeth any crosses upon us we cannot as we ought endure them patiently and thankfully 5. Our slack and imperfect obedience yea privy pride proud presumption deadness of Spirit secret hypocrisie and other weaknesses incident to us even in our best services 6. The sins of others whereby they disobey the will of God and so rebel against him whereby he is dishonored and therefore must we be passionately grieved for the sins of others and labor to reclaim them In the supplication of this petition we pray 1. For grace to deny our own wills and ways 2. For understanding of the will of God which without it we cannot perform 3. For faith whereby to believe that the will of God revealed unto us is the will of God 4. For power to obey the holy whole will of God which is both active in doing and passive in suffering In the deprecation of this Petition we pray against 1. Rebellion or an obstinate offending against the known will of God 2. Prophaneness which is an undervaluing estimation of holy duties 3. Hypocrisie which is a drawing near to God with the lips but estranging the heart from him 4. Natural Corruption which draweth away to disobedience enticing to evil 5. Wea riness in well-doing a refusing to go forward and a turning back again 6. Impatience murmuring at crosses and discontent at Gods Providence The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified 2. For the knowledge of Gods will for faith and desires in truth to obey the will of God in all things all the days of our life In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels which will not stand with their humor who account zeal in Religion affected preciseness But such as call God Father in sincerity must set before them the obedience of the holy Angels as a patern for their imitation to a like resemblance although not to a like equality of perfection Now in them we may observe these things for us to follow 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ 1
further our Sanctification The four degrees of Temptation by which it proceedeth till it bring a man to destruction unless it be cut off Jam. 1.14 15. 1. Suggestion when the minde conceiveth a wicked thought put in by Satan or arising from natural corruption 2. Delight when the evil thought conceived and for a time retained in the minde descendeth to the heart and there pleaseth the will and delighteth the affections 3. Consent when the will yields to the evil motion and the heart resolves to practice it 4. Perfection when a Sin is often committed and by custom becomes as it were ripe whereupon follows destruction Now a man is led into temptation when he is left of God to an evil motion suggested into his minde so as he gives consent unto it and goes on to the practice of it To be led into Temptation is to be possessed and held by the Temptation after it hath assaulted us For in every Temptation there be two actions viz. 1. One of God whereby in his just Judgement he leaves a man to himself or to the malice of Satan 2. Another of man himself whereby being left of God he enters into the midst of the Temptation as it were plunging himself into it How the Lord is said to lead into Temptation 1. By withdrawing his Grace without which every man falleth and is not able to stand in the day of Temptation Psal 119.8 2. By leaving a man to his own lusts by which as by a violent Torrent he is carried quite away Rom. 1.24 3. By delivering over unto Satan for the punishment of former notorious Sins to be hardned as in Pharaoh and Saul The Reasons for which the godly may be led into temptation 1. To keep them under that they be not proud of Gods Grace 2 Cor. 12.7 2. To winnow the chaff of Sin from Gods Corn Luke 22.31 3. That Gods power may appear in mans weakness 2 Cor. 12.9 4. That his mercy may be seen in keeping them from a final fall Luke 22.32 5. That they may be like Christ their Head Rom. 8.17 6. That they may acknowledge that all strength is from God 2 Cor. 3.5 7. That by this they may know themselves to be Gods children who alone are so tempted that they recover in Temptation Psal 37.24 How many ways God is said to tempt man 1. By afflictions as he did the Israelites Deut. 9.3 2. By Commandment as he did Abraham Gen. 22.1 3. By prosperity as he did David 2 Sam. 12. 4. By offering objects as he did Eve Gen. 3. The Graces to be desired of God which are helpful against Temptation viz. 1. Spiritual heed and watchfulness to prevent Temptations and to avoid the occasions thereof 2. Grace to pray in the time of Temptation that God would lessen and moderate the violence and force thereof 3. That in Temptation God would be so far from withdrawing his Grace from us that he would then adde Grace to Grace even new Grace unto the former 4. That in continuance of Temptation when it abideth long upon us God would strengthen us to hold out 5. That he would give us patience to bear the irksomness the trouble of it 6. That in the end of it God would give a comfortable issue for his glory and our own good The Christian Armor against Temptation 1. Truth or verity whereby a man professeth true Religion and endeavoreth himself in the practice of all the duties of Religion in sincerity his speeches and his actions are suitable proceeding from an honest heart that truly meaneth whatsoever the tongue uttereth or himself practiseth 2. Justice or Righteousness when a man leads his life unblameably and uprightly 3. The preparation of the Gospel of Peace that is when we finde our affections so cleave unto Christ that by way of thankfulness for the glad tidings of Salvation by Christ revealed in the Gospel which promiseth pardon of Sin and life everlasting by Christ we can deny our selves take up our Cross and follow him 4. The shield of Faith by which a man lays hold on the Mercy of God in Christ for his salvation and under it shrowds himself against the fiery darts of Satan 5. Hope by which we wait for that salvation which we apprehend by Faith Remedies against Temptation to Covetousness 1. We must meditate That God hath taken upon him to be our careful Protector Psal 23.1 2. That this Sin is the root of all Evil and that every covetous man is an Idolater Col. 3.5 3. That our life stands not in abundance Luke 12.16 and that Christ and his Disciples were poor Mat. 8.2 4. That we shall carry nothing with us Job 1.21 and that we must give account of our getting Luke 16.2 5. That it will hinder us in the service of God Luke 14.18 19. and make us unwilling to dye Eccles. 41.1 6. That our riches may suddenly be taken away from us Prov. 23.5 or we from them 7. That rich men come hardly to heaven Luke 18.24 and many woes denounced against them Amos 6.1 Remedies against Temptations to Pride 1. We must meditate That we must not be proud because we have all things of gift 1 Cor. 4.7 2. That God resisteth the proud 1 Pet. 5.5 and that we are but dust and ashes Gen. 18.27 3. That pride hindreth a greater largess of Grace Luke 18.24 and that it cast Angels out of Heaven into Hell 2 Pet. 2.4 4. That if it be in Apparel I have more need to be humbled for my shameful nakedness Gen. 2.25 5. That Christ left me an example of humility Mat. 11.29 but pride argues me a Son of the Devil for it is Signum Reproborum Hieron 6. That pride is the causer of contentions Prov. 13.10 and that by it we make others to contemn us Esth 3.2 Remedies against Temptations to Adultery 1. We must meditate That God sees us Prov. 5.21 and will punish us Gen. 20.3 2. That we are members of Christ 1 Cor. 6.15 and our bodies the Temples of the Holy Ghost 3. That Adulterers shall not inherit heaven 1 Cor. 6.9 they seldom repent Prov. 7.26 27. 4. That for the whorish woman a man is brought to a morsel of bread Prov. 6.26 5. That we wrong the Church and Commonwealth by obtruding on both a bastardly generation for neither without evidence know their true children 6. That as thereby we endanger our souls so we decay our bodies and when we are dead our memory is more rotten above ground then our carcases under it leaving behinde an inexpungeable blot Prov. 6.32 33. Remedies against Temptations to Gluttony and Drunkenness 1. We must meditate That Solomon commands us at great Tables to put our knives to our throats Prov. 23.1 That we thereby abuse our own bodies Luke 21.34 The good creatures of God Eph. 5.18 and that which might do good to the poor Mat. 14.4 5. 2. That by them we are made unfit for Gods service 1 Cor. 10.7 and that these sins
aright The duties following upon our faith in the Holy Ghost 1. To keep our bodies holy and pure as the Temples of the Holy Ghost and not to defile them by uncleanness 2. To believe without doubting whatsoever is contained in the holy Scripture because that all were given by inspiration of the Holy Ghost and were set forth by holy men not of any private motion but as they were moved by the Holy Ghost 2 Tim. 3.16 2 Pet. 1.21 3. To use all our gifts to the honor of God for it is the holy Spirit of God from whom we receive them all 4. To submit our selves in all things to the government of Gods Spirit and not follow the sway of our own Natures for he is our guide and will lead us into the way of all Truth Eternal Breath O let thy blessed ayr Imbreathe us with new life or else repair The ruines of our Souls Blow and refresh Our dim-burning Zeal but blow out the Flesh New-mould us fit for Mercy and make good The Charter Christ hath seal'd us with his Blood Vnscale our Vnderstandings make us see The Crown of Hope ' yond hope Faith's Mystery Inflame our Souls with holy fire and then Our Souls thy fire shall flame thee back agen §. 9. The Holy Catholique Church Concerning the holy and Catholique Church of Christ we believe That the Son of God doth from the beginning of the world Joh. 10.11 Gen. 26.4 to the end thereof Rom. 8.29 gather defend and preserve unto himself by his Spirit Isa 59.21 and Word Acts 2.46 out of whole Mankinde Mat. 16.18 Joh. 10.28 a company chosen to everlasting life 1 Joh. 3.21 and agreeing in true faith And that we are lively Members of that Company 1 Joh. 2.19 and so shall remain for ever 1 Cor. 18.9 To believe in which holy Catholique Church is to believe the Doctrine thereof wherein she followeth Christ the Prophets and Apostles the onely sure ground and pillar of Truth and that in this visible Company and Society are some true Repentants and truly converted and my self to be a lively Member of the invisible and visible Church So that to believe and confess the Doctrine of Salvation taught and delivered by the Prophets and Apostles is an infallible and inseperable note of a true Church of God for Gods Church is nothing else but a company of Gods people called by the Doctrine of the Prophets and Apostles unto the state of Salvation so that out of the Church there is no Salvation ordinarily In which regard Noahs Ark was a true Type of the Church none being saved from drowning that were out of it And none but such who are of Christs body shall partake of the benefits of his Office for himself saith He prays not for the world Joh. 17.9 In which respect also out of the Church no Salvation for the body being the true Catholique Invisible Church he that is not a member of this body is out of the Church and so hath not Christ to be his Head and Savior Yea the Church is also Christs Spouse the many espousal Titles which in Scripture are given to Christ and the Church in mutual relation of one to another evidently declareth as much He is stiled a Bridegroom she a Bride Joh. 3.29 He Well-beloved she Love Cant. 1.13 15. He an Husband she a Wise 2 Cor. 11.2 He an Head she the Body both one flesh Eph. 5.23 31. Thus the Church being the Communion of Saints sanctified in Christ Jesus confessing him the Son of the living God in every place knit in one Church as the Body and every Member unto Christ as unto one Head it is most evident that no man can be saved out of the Church for whomsoever God hath chosen and elected to the end which is eternal life them he hath chosen to the means which is the inward and outward calling But here note That Infants born in the Church are in charity to be reputed of the Church till at their mature Age their life notoriously express the contrary The Church is called Catholique or Vniversal because it is not now tyed to any certain place or people as it was under the Law before the coming of Christ Now the Doctrine of the true Church consisteth in the Sentences and Decrees which we are bound by the Commandment of God to believe and obey and no Doctrine is to be proposed to the Church that is repugnant to the holy Scripture or not contained therein And the Church hath Authority to judge and determine in Controversies of Faith according to Scripture to interpret and expound the Word of God with respect to the Analogy of faith Rom. 12.6 And though she be the Witness and Keeper of Gods written Word yet may not inforce any thing to be believed as necessary to Salvation that is either contrary or beside the Word of God The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs Institution and professing Obedience unto the Doctrine in which company are many ungenerate or hypocrites consenting notwithstanding to the Doctrine The invisible Church is a company of those which are Elected to eternal life in whom a new life is begun here by the Holy Ghost and is perfected in the world to come They which are in this invisible Church never perish neither are any hypocrites therein And it is called Invisible not that the men are invisible but because their Faith is so that we cannot certainly discern the godly from the hypocrites And although this Universal invisible Church is that Militant Church which remaineth as yet in the field and is fighting on Earth yet it is and lieth hid in the visible Church so that in this respect there is as it were no more difference between them then between a whole and a part Now those visible Churches which refuse to be governed by Christs Word but are by Humane Traditions playing the Adulteresses by committing Idolatry are not of this Catholique Church which is subject to Christ neither are Infidels that defie Christ Hereticks that deny him Ignorant persons that know not his Will Prophane persons that despise Worldlings that lightly esteem him nor any that persecute or scorn him in his Members Thus many have a Name of being of the Church who indeed are not And as for the Church of Rome they are departed from the Truth they have denyed the Faith they have defiled themselves with Idols they will not have Christs Righteousness imputed to them they set up their own Works and seek Justification by them they will not receive Christ to be their onely King and Priest they will merit Salvation for themselves and therefore they are not a true but a false Church The word Church signifieth an Assembly called together which calling is twofold viz. 1. Outward which is common to all that make profession of the Gospel in this respect
not be too many The duties to be performed by us in believing the holy Catholique Church 1. To renounce and abandon all wicked Societies because we profess fellowship with Saints betwixt whom and these there is no agreement 2. To be companions of Saints viz. of such as be of an holy life and not to think it a disgrace to be holy and pure and to be of a good and pious life separate from the prophane multitude 3. To walk in the light of Gods holy Word by vertuous living because of our fellowship with Christ and through him with God the Father for God is light 1 Joh. 1.7 4. To do good unto all but especially to those of the houshold of faith in being like-affected towards them not onely in distributing our temporal but spiritual goods 5. To be comfortable in all our Sufferings because our Head is not without a sympathy and feeling of our miseries and will not suffer us to be tempted beyond what we are able 6. To have heavenliness within us by leading an heavenly life whilest we live upon earth because there is a communion betwixt us and the Saints in heaven When Tyrants Storms of Persecution raise And when Religion blows too many ways When Rome 's Euroclydon does roar like Hell And that Whores Cup doth to a Deluge swell This is that Ark which when the Floods abate Doth land the Faithful on Mount Arrarat Truths Pillar wreath'd with Innocence and Love Whose Stems below and Basis is above Christ's black yet comely and beloved Spouse His own true Vine thrice happy are the Boughs §. 10. The Communion of Saints THe Communion of Saints is that holy and sweet fellowship which all the Members of Christs Church have with their Head Christ Jesus and one with another whether they are Believers here or departed Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost For herein all the Saints have the same Reconciliation the same Redemption the same Righteousness the same Sanctification the same Salvation by and for Christ All the Saints have the same benefits common which are necessary to Salvation Eph. 4.4 And all the like special gifts though not all a like measure but are so distributed to every Member as that some excel others in gifts and graces in the Church for the gifts of the Holy Ghost are diverse and to every one of us is given grace according to the measure of the gift of Christ Eph. 4.7 The chief part of the Communion of Saints is the union or coherence of all the Saints that is of the whole body of the Church with Christ the Head and of his Members among themselves which is wrought by the Holy Ghost even by the same Spirit who dwelleth in Christ the Head and in all his Members So that to believe the Communion of Saints is to believe That the Saints of which number I must needs certainly be assured my self to be one are united by the Spirit unto Christ their Head and that from the Head gifts are poured down unto them both those which are the same in all necessary to Salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification of the Church And that they are by the same Spirit likewise united among themselves The mystical union between Christ and every true Believer is not onely in regard of soul but of body also which being once knit shall never be dissolved but is eternal whereupon the dying dead rotten and consumed body remaineth still a Member of Christ abideth within the Covenant and is and shall be ever a Temple of the Holy Ghost Touching which union in regard of the soul Christ dwelleth therein or in the heart of every true Believer as the soul in the body and acts the soul as the soul acts the body without whom the soul is dead to all goodness So that if thou finde that thou art no more able to pray nor no more able to do any duty then thou wast before that thou livest in thy lusts as much as ever thou didst that thou hast not that new heart that new Spirit that new affection which the Scriptures speak of then be sure that Christ dwelleth not in thy heart thou hast no communion with him or his Saints The Union of Christ and the Church is a great Mystery Eph. 5.32 not to be measured with the line of our own Reason which can never fathom the depth thereof a Secret that could not be opened but by Divine Revelation nor being opened can be conceived but by the illumination of the Spirit Thus though it be above our capacity yet being revealed we must believe it as we do the mystery of the Trinity of Christs Eternal generation of the Personal Union of his two Natures of the Proceeding of the Holy Ghost and the like So that in our Meditation of this Mystery we must conceive no carnal no earthly thing of it because it is a Mystery it is altogether Spiritual and heavenly From the natural Union of our head and body and from the Matrimonial Union of man and wife we may by way of resemblance but help our understanding in the Union of Christ and his Church but notwithstanding the comparisons we may not draw the Mystery it self to any carnal matter for it is onely and wholly Spiritual This plainly discovereth the strange folly of the Papists who make our Union with Christ meerly carnal conceiving it to consist in a corporal commixion of Christs flesh with ours in which conceit there is a great deal of gross absurdity no great Mystery Now the maner of our Union with Christ is not by being united onely to his Humane Nature but by being united to Christs Person God-Man For as his Divine Nature in and by it self is incommunicable so the Humane Nature simply considered in and by it self is unprofitable for the Deity is the Fountain of Life and Grace which through the Humanity of Christ is conveyed unto us And though he be in heaven and we on earth yet this Union being supernatural and Spiritual there needeth no local presence for the making of it the Spirit of Christ being conveyed into every of the Saints as the soul into every part of the body makes the Members one Mystical Body their Head What the communion of Saints signifies 1. The Union of the Church with Christ and of his Members among themselves 2. The communion or participation of all Christs benefits 3. The distribution of special gifts bestowed on some Members for the good of the whole body 4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Christ their Head and to the Salvation of the whole Body and of every Member mutually The faithful are called Saints in three respects 1. Imputatively that is in respect that Christs sanctity and holiness is imputed unto them 2. Inchoatively that is in respect that
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
Error of Comparison in comparing himself with another person which was to behold his face in a false glass Luke 18.11 2. His freedom from some gross sins forbidden in the Second Table which he judged others to be guilty of 3. His performance of some Duties of Religion doubtless with as much Spiritual Pride as he now makes proclamation of it Motive-Engines to pull down Pride Ambition viz. 1. We must consider the state of our bodies what it is Dust we are and to it we must return yea how speedily we know not 2. We are altogether set upon sin and bring forth the bitter fruits of our Corruption in regard whereof we are more wretched then other creatures so vile a thing so accursed is sin 3. We are not able of our selves to think one good thought neither are we sufficiently furnished of our selves to do the least and smallest duty that God requireth of us we have the spawn and seed of all sin in our Nature 4. Whatever gifts are bestowed upon we must think meanly and humbly of our selves and them for our best gifts are stained with many blemishes 5. Let us set before us the Example of our Lord and Master Jesus Christ we must be ready to learn of him the lesson that he offereth to teach us by Word and Example Mat. 11.29 6. Pride is the preparation of us to a fall and the ready way to destruction Prov. 16.18 Fearful Examples whereof are Nebuchadnezzar Haman and Herod A Bubble in a Storm a falling Star A Cobweb-Helmet in the brunt of War A Flash of Lightning or a Spark that slies By night i' th' Air looks like a Star and dyes Frothy Foam disgorg'd spit on the proud Rocks By Neptune when he combs his curled Locks The Lovers Weathercock a Peacocks Plume A Courtiers Cringe meer Smoke or Chimney-sume A Dream of Treasure or a Scorpions kiss A Tower of Glass Pride is nought else but this The Second Commandment §. 1. Thou shalt make to thee no graven Image nor the likeness of any thing that is in Heaven above or in the Earth beneath or in the water under the Earth Thou shalt not c. IN this Commandment God prescribeth the Rule of true Divine Worship forbidding not onely that Creatures or Images be not reputed or worshipped for God but also that himself be not worshipped by or at Images for if Adoration be given to the true God with a false and erroneous intention it makes him an Idol and to worship him in at or before an Image is Idolatry and Superstition and God so worshipped is made an Idol And in thus forbidding the grossest and the Head and Fountain of all false Worships he forbiddeth all the other kindes Here also we are commanded to perform all outward Duties of Gods Service according to his Will revealed in his Word for the substance thereof So that the sum of this Commandment is That we worship not God after our fancies but according to his own Revealed Will Deut. 29.29 13.18 5.33 Joh. 4.24 Lastly we must take notice That all maner of Images is not here forbidden but onely in matters of Religion This Commandment hath two parts 1. The former forbiddeth Images to be made yet not simply but so as by them to represent and worship God 2. The latter part forbiddeth to worship them with Religious or Divine Honor. They who make this Commandment to consist of three parts divide it thus 1. The forbidding of the things wherein a man may sin in the outward Worship due unto God 2. The forbidding of the things performed in the profession of that Worship done by the outward behavior of the body 3. Threatnings against the Breakers of the Law and a Promise to such as keep it Two things beside the worshipping of Images forbidden in this Commandment 1. The worshipping of Creatures with a Religious Worship 2. Superstition which is a worshipping of God by Rites and Ceremonies devised and commanded by men Of this sort are these viz. 1. To wear a certain kinde of Apparel for Religions sake 2. To hold Difference of place in worshipping of God 3. To observe days and times for that purpose 4. To make a Difference of meats 5. To abstain from Marriage and such like The particulars forbidden in this Commandment viz. 1. To ordain any other Word or Sacrament then that which God hath appointed Gal. 1.8 9. Rom. 16.17 18. 2. To ordain strange Ministeries or to seek secret things of them or by them Lev. 19.31 Deut. 18.10 11. 3. All maner of Ceremonies that are not for comeliness and order Isa 1.11 unto 15. 66.3 4. 4. All Monuments of Idolatry Deut. 12.3 Exod. 23.24 34.13 Judges 22. 5. All means to Idolatry as Marriage and familiar accompanying with Idolaters and Papists Deut. 7.3 Ezra 9.2 10.10 Exod. 25.24 6. To Swear by any false God or Idol as Mass Cross c. Exod. 23.13 Josh 23.7 Psal 16.4 The making of Images to be worshipped is abominable for these Reasons 1. Because it is impossible that God who is an Infinite Spiritual Essence can be represented by an Image Isa 40.22 25. yea every Image of the Godhead is a Doctrine of Vanity and though most curiously polished yet a very stock and teacher of lyes Jer. 10.8 2. Because we have an express Command to the contrary Deut. 4.15 neither can there any toleration be found hereof representing God by the Image of a Man yea the Lord hath not onely forbidden to make Images but straitly charged that they be pulled down and broken in pieces Exod. 23.24 34.13 3. Because the Lord is wonderfully provoked by Images as appears Exod. 32. 4. Because Images have often been occasions of Idolatry Judges 8.27 2 Kings 18.4 5. Because it is a thing scandalous to such as be without the Jews and Turks are hereby hardned against the Christian Religion when they compare Moses his Law with the practice of Romish Catholicks and their temporizing adhering Apes So that all Images are to be abolished in all Christian Churches for these Reasons viz. 1. Because of the Commandment of God for this abolishing of Idols is it that Jehu Hezekiah and Josias are so praised in Scripture 2. In respect of our Confession of our Profession of the sincere Worship of God and of our hatred against Idolatry which consists not in words onely but also in actions and in outward shew and signs 3. For avoiding of offence and Superstition lest by retaining of ancient Images the same danger come to the Church and ignorant people thereby which in times past we see to have issued hence In abolishing of Images two things are to be observed 1. That the Doctrine concerning the true Worship of God be preached before the abolishing of Idols So did Josias Let the Word go before and the Idols will fall to the ground 2. The Images and their Altars and the like Instruments must be taken away not by private men but by publike
not lawful for them to work by themselves and so the Law of God should be deluded The Cattel also was commanded to Rest whose Rest had no respect or consideration of Gods Worship but was commanded onely in respect of men and that for these two Reasons especially 1. That all occasion of laboring might be cut off by forbidding the labor or use of their Beasts 2. That also they sparing bruit Beasts might learn how greatly God will have regard to be had of mercy and favorableness towards men It was the Seventh day that God consecrated to Divine Service for these Reasons 1. That by the Example of his own Rest as a most forcible and effectual Argument he might exhort men to the imitation thereof 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God and of his perpetual preservation and governing of his Work ever since that day unto his own glory and the Safety of his chosen In this consecration God requireth these two things most especially viz. 1. That on the Sabbath day there be not onely a private serving of God as on other days but also a publike serving of him in the Church 2. That on that day all other labors should give place both to the private and publike Worship of God which on other days every one doth exercise according to his Vocation and Calling Now here we must know That there is a threefold difference of forbidding works and sins viz. 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church or as they give offence to our Neighbor 2. Labors are forbidden onely to be used on the Sabbath day sins at all times 3. The ceasing from labors is a Type of ceasing from sins which is the thing signified by that Type The Institution of the Sabbath in Paradice consisteth of two parts 1. A Blessing God did bless it in regard of himself because he kept it in his own person 2. Sanctification he hallowed it also in regard of Man by commanding it to be sanctified or kept in performance of holy Duties Thus two things are requir'd in a Sabbath 1. A Rest which consisteth in a ceasing from labor 2. A Sanctification of that Rest to an holy use This is the Sabbath of the New Testament The Sabbath was commanded of God for two causes viz. 1. Declarative considered in two respects 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled that they might suffer the Holy Ghost to work in them so that it was a Type or shadow of our Regeneration 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven which was as it were part of the former 2. The other end of bodily Rest is That we may wait upon the Ministery of the Church meditate upon Gods Works diligently apply our selves to the love of our Neighbors and the instruction of our Families The former end was taken away by the coming of Christ This latter remaineth and is perpetual There are likewise two things to be considered in the Sabbath viz. 1. The things Ceremonial and Temporary As the Jews might not begin a Journey on the Sabbath day Exod. 16.29 nor kindle a fire thereon Exod. 35.3 nor carry a burthen Jer. 17.21 2. The things Moral and Perpetual As that there should be a day of Rest that this day should be sanctified and that this holy Rest should be observed in a Seventh day The Sabbath signifieth a Quietness or Rest or ceasing from labor for these Reasons viz. 1. Because God rested on that day 2. Because it is an Image of the Spiritual Rest to come 3. Because we also and our Families and our Cattel are to rest and cease from our works on that day that God may then shew and exercise his works in us Again there is a threefold consideration to be had of the Sabbath viz. 1. Legal commanded in Exod. 20.8 which is for the exercise of 1. Faith 1. To meditate on Gods Works 2. To beg a blessing on our Endeavors 3. To Exercise our selves in Prayer 2. Charity 1. To the Poor 2. To our Servants and laboring creatures 2. Spiritual that the Old man with all his corruptions may be rooted out and the New man may be made perfect 3. Celestial wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life Likewise there are three degrees of the Sabbath not unlike these of the Sacraments viz. 1. External and Elementary in which as touching the outward celebration both good and evil men communicate together 2. Internal and Spiritual whereof the Elect onely and the Faithful do participate 3. Of Perfection and Consummation which onely remains for ever whereunto we ascend by the second and for which the Faithful do earnestly contend The Sanctification of the Sabbath is twofold viz. 1. Publike which is the solemn performance of Spiritual works tending to the publike Worship of God As 1. The Reading Hearing and Preaching of Gods Word 2. The Administration of the Sacraments according to Gods Institution 3. Publike Prayer by the Minister the Congregation in minde firmly assenting thereto 4. Collections for the Poor for such as want and may command our Charity 2. Private which is done apart from the Congregation still to Gods glory as 1. That every man in the beginning of the Sabbath in the Morning do privately prepare himself by Prayer to the publike service that followeth Also by examination and humbling of himself before God in respect of his particular sins Eccl. 4.27 2. Reading or hearing the Word of God and godly Books diligently Isa 35.16 3. That when the Congregation is dissolved we spend the rest of the Sabbath in Meditation and conference of the Word before Preached of the works and creatures of God Acts 17.11 4. That we visit the afflicted both in minde and body privately exercising our selves in the works of Charity and Mercy Neh. 8.12 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving Hence appears That the general parts of sanctifying the Sabbath are these which we are to remember and practice as often as the Sabbath comes even to the end of the world 1. Rightly and truly to teach and instruct the Church concerning God and his Will 2. Rightly to administer the Sacraments according to Gods divine Institution and so accordingly to use the same 3. Diligently to frequent the publike Assemblies of the Church and there attentively to give ear unto the heavenly Doctrine plainly opened and delivered and afterward diligently to meditate thereon and to examine it Acts 17.11 4. Publike Invocation of God whereby we joyn our Confession Thanksgiving Prayers and desires with the Church 5. To give Alms that is to perform the duties of Love and Charity thereby shewing our obedience to the Doctrine Neh. 8.10 6. 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
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
the wealth and peace of their people like Mordecai 2. Of Ministers is to make themselves Servants unto their people not seeking their own profit but the profit of many that they may be saved as Paul 1 Cor. 9.19 10.33 3. Of Fathers is to educate their Children in the Fear of God taking heed that they give them no evil Example nor provoke them to wrath Prov. 4.3 4. 4. Of Husbands is to dwell with their wives according to knowledge giving honor to the wife as to the weaker vessel like Abraham Gen. 6.16 5. Of Masters is to do that which is just and equal to their Servants as the Centurion Luk. 7.2 for they as well as their Servants are bound to duty 1. By Gods Law for it expresly enjoyneth many Duties to Masters 2. By the Law of Nature which hath tyed as well the one as the other to do as well as receive good 3. By the Law of Nations as appears by divers particular Laws established for this purpose 4. By the Law of Equity for one good deserveth another 6. Of every one is to be of like affection one towards another by serving one another in love according to the Apoliles Rule Rom. 12.16 Gal. 5.13 7. Of our selves towards our selves is 1. To honor God in all our ways 1 Sam. 2.30 2. To keep our Bodies that they be not made the instruments of sin 1 Thess 4.4 5 The common Vertues of this Fifth Commandment viz. 1. That General Justice which is Obedience according to all Laws that appertain unto all in respect of every ones Vocation and Calling 2. The Particular Distributive Justice which keepeth a proportion in distributing of Offices and Rewards or which is a vertue giving every one his own Rom. 13.7 3. Sedulity or Diligence or Fidelity which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office examining them and doing according to Gods Commandment those things that belong unto him constantly continually studiously willingly faithfully and chearfully 4. Gravity which is a vertue that observeth that which becometh a mans person and sheweth a constancy and squareness in words deeds and gestures that thereby we may maintain our good estimation or authority that our Calling be not reproached 5. Modesty being a vertue which hath near affinity whereby a man knowing his own imbecility and considering his place and calling wherein he is placed by God keepeth a mean and conveniency of person in opinion and in speech of himself in actions and in behavior that giving no more to our selves then becometh us we may give to others what is theirs Humility and Modesty differ onely in the end for as Modesty is towards men so Humility is towards God Gal. 6.3 6. Love or Tender Affection towards our Kindred or near Allies of Blood 7. Thankfulness which is a vertue consisting of Truth and Justice acknowledging from whom what and how great benefits we have received desiring to return mutual duties honest and possible 8. Equity which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences patiently bearing with some such errors and defects as do not enormously harm the publike safety or the private welfare of our Neighbors and covering and correcting such vices of others or endeavoring to heal and cure them God annexeth a Promise of this Commandment for these Reasons 1. To signifie how greatly he esteemeth that Obedience and how grievously he will punish those who do against this Obedience 2. To signifie how Necessary this Obedience is and so much the more to invite us to the observing and keeping thereof This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it which though to the wicked does by meer consequence through the Abuse of it turn to evil yet to the godly it is a Blessing and Fruit of Gods Love as appears by these Reasons 1. It is good as it was at first made and ordained of God Gen. 1.31 2. It tends to mans good if it be rightly used 3. It was bestowed on man before he had offended Gen. 2.8 4. It is a Promise of God to them that fear him and keep his Commandments Levit. 26.4 c. 5. The Saints have prayed and been thankful for it Gen. 28.20 6. The contrary was first inflicted as a punishment of sin and is often threatned as a token of Gods wrath which accordingly hath been often inflicted on Transgressors Lev. 26.15 who meritoriously have incurred it This Promise of long life includes a Blessing of all earthly things Now there is a Right to earthly things two ways or the Right unto the Earth is twofold 1. Civil which stands good before men by their Laws and Customs Thus men are called Lords of their Land and so the Turk at this day is a mighty Lord of a great part of the whole World 2. Spiritual which is warrantable and approved with God himself Such Right and Title had Adam to all the World before his Fall which he lost by his Sin both from himself and all his Posterity but yet in Christ the same is recovered to all the Elect In regard of this Right the Meek are said to inherit the Earth Mat. 5.5 So that it is most evident the Turk and all Unbelievers and ungodly persons are but Usurpers of those things which otherwise Civilly they do lawfully possess For all our Right to the Earth was lost in Adam and is onely recovered by Christ so that till we have our part in him we cannot justly with a good Conscience possess any part of the Earth for he is Prince of the Kings of the Earth Rev. 1.5 and the High Lord of all the World Though long life be here promised as a Blessing yet may the Righteous have their days shortned for their good as in these and such like respects 1. That they may be taken from the evil to come 1 Kings 14.13 2. That they might be made an example to others 1 Kings 13.24 3. That by a temporal death eternal Condemnation might be avoided 1 Cor. 11.32 4. That their chiefest and greatest Reward might be hastned Gen. 5.24 Heb. 11.5 The Promise of long life and Prosperity is not so appropriated to this kinde of Righteousness as if it appertained to no other but in these and such like particular respects 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law and a good foundation for the performing of all duties to man 2. Because Performance of duties to Parents is a special means under God of prospering and living long whereas rebellious children hasten their own sad ends 3. Because Parents are a special means to procure the welfare and long life of their children partly by provident care and partly by fervent and frequent Prayer 4. Because Disobedience draweth down much mischief on the heads of children and many ways doth often
4. When Children are stoln from their Parents or Servants from their Masters called Plagiatus Theft springs into three Branches viz. 1. Inward onely as when we suffer our mindes to be ranging after our Neighbors goods 2. Inward and Outward also as when we wish and seek for fit opportunities 3. Outward onely as when we execute the act it self Theft inward and outward onely is 1. In Speech as when we wish to have another mans goods 2. In the Eye Job 24.16 as the Thief goeth about in the day time and chalketh out the house which he would rob in the night The outward Theft is 1. Publike when that which is common to a whole company is wrongfully translated to the private use of one or more 2. Private which is partly 1. The abuse of our own goods which is 2 ways viz. 1. By lavishing it away which is either 1. In Apparel when we bestow more therein then our Calling our Ability or the maner of the countrey will permit 2. In Nouriture when we eat or drink more on delicate things then are necessary 2. By withholding it from the necessity of others when we rob the Poor of our Charity which is his due 2. The taking away from others that which is their own and this is 1. By pretence of Justice as 1. When in bargaining things are not bought and sold to their value 2. In letting of Land when higher price is set thereon then the careful Tenant can live by and in the Tenant when at the term of years he maketh spoil of the Land to the hurt of the Landlord 3. In Servants that labor not faithfully for their Wages and in Masters that reward not their Servants for their Service 2. By Violence which consists in robbing and stealing The Remedy of this sin is Trust in God and contentedness in that condition wherin God hath set us which we ought to have for these Reasons viz. 1. Because God knoweth what is best for us far better then we our selves do 2. We have this comfortable promise from him That he will never fail us nor forsake us whether we have little or much whether we be in prosperity or adversity 3. Nature it self is content with a little Naked it brought us hither and will so convey us hence 4. From the consideration of the contrary fruits which spring from ambitious resolved purposes of growing great and rich From all such as have taken any thing away wrongfully Restitution is especially required which is twofold viz. 1. Actual required of all such as are able when we return back willingly what we have taken away unjustly for the punishment of Theft is Restitution even unto bondage if he be not otherwise able to repair the damage and in some cases death 2. Mental which is only in purpose and desire of the minde when we are able in any kinde to do no more which is accepted of them that are poor indeed and truly repent them of the fact Restitution is required for these Reasons Exod. 22. Lev. 6.1 viz. 1. Because it is a fruit or sign of true Repentance and turning unto God Luke 19.8 2. Because without Restitution there can be no Remission Ezek. 18. 33.15 forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised 3. The performance of it is a very special means to bring a blessing on us Deut. 24.12 13. 4. God will accept it as a work of Justice and as a fruit of the Spirit 5. The unjust retaining of other mens goods hindreth many good things from us insomuch as God will accept no service or duty at our hands until we have rid them of things evilly gotten Mat. 5.23 24. The desperate folly of all such as aym not at Gods glory in procuring to themselves the things of this world appeareth by these particulars viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls yea even before God himself 2. They place their happiness in the goods of this world then which nothing's more vain Prov. 25.5 3. They make themselves slaves to that which should be their slave and drudges for they know not whom their enemies for ought they know 4. With much pains care grief and fear they travel for that which if Gods honor be forgotten may soon be most riotously and prodigally lavish'd away 5. They make themselves vassals to Satan and seek by him to become wealthy whereas indeed it is the blessing of God which maketh rich Prov. 10.22 if such have wealth they have it in wrath and in wrath will it be taken from them 6. They bring Gods curse into their house and with their inheritance leave it to their Posterity In most kindes of Policy lurketh this sin of Theft therefore in the use of all Policy observe these four principal Caveats to make it lawful 1. Nothing must be said done or intended against the Truth specially the Truth of the Gospel 2. Nothing must be said done or intended against the Honor of God in word deed or shew 3. Nothing must be wrought or contrived against Justice that is due to man 4. All actions of Policy must be such as pertain to our Calling and be within the limits and bounds thereof And because murmuring at our condition and state of life frequently occasions this sin of theft let us be advised how low soever our condition be not to murmure at it for these Reasons viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever 2. We have a gracious Promise from Gods own mouth that he will not suffer us to lack nor leave us destitute of help but will support our wants and minister to our necessities Psal 34.9 10. 3. The Providence of God ruleth all things so that nothing befals us but by his Will and Pleasure therefore ought we to relie our selves wholly upon him 4. No man hath so mean an estate and condition but he may gain some glory to God in it yea all that befals us is for the best to them that fear him 5. May not the Lord of all do with his own what he please Matth. 20.15 6. It is the preserving of Humane Societies and Commonweals that some should be Superiors honored rich strong learned noble others Inferiors that should honor be poor weak unlearned ignoble without this no Policy could stand 7. The Lord thus dealeth to manifest his Wisdom and Power he will cast down those whom he purposeth to advance and many times afflict them with poverty whom he meaneth to enrich with everlasting glory Jam. 2.5 8. Let us consider that we are here as it were in a Prison or Pilgrimage in a place of Bondage or Banishment 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ 10. Let us remember how the onely Son of God took upon him the form of a Servant the Lord of Heaven and Earth
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they
all to do it meritoriously 2. A Work that it may be meritorious must not be a Debt or Duty for then the doer deserves nothing but man when he hath done his best hath done no more then what by duty he was bound to do and having done all is but an unprofitable Servant 3. To make the work meritorious there must be a proportion betwixt the Work and Life Eternal the reward of the Work but man cannot do a work proportionable to Eternal glory for he takes all of God and can give nothing to him besides man is a Creature and therefore whatsoever he hath or can do is no more then what he oweth to God Again the End of good works is threefold especially viz. 1. In respect of God that his Commandment may be obeyed 1 John 3.22 That his will may be done 1 Thes 4.3 That we may shew our selves to be obedient children to God our Father 1 Pet. 1.14 That we may shew our selves thankful for our Redemption by Christ Tit. 2.14 That we may not grieve the Spirit of God Eph. 4.30 But walk according to the same Gal. 5.22 That God by our good works may be glorified Matth. 5.16 That we may be good followers of God Eph. 5.1 2. In regard of our Neighbor that he may be helped in worldly things Luke 6.38 That he may be won by our example to Godliness 1 Pet. 3.14 That we may stop our adversaries mouths 3. In respect of our selves that we may shew our selves new Creatures 2 Cor. 5.17 That we may walk as the children of Light Eph. 5.8 That we may have some assurance of our Faith and of our Salvation 2 Pet. 1.8 10. That the punishments of sin may be prevented Psal 89.32 And the promised reward obtained Gal. 6.9 Again more particularly thus we are bound to do good works in respect of God for these Reasons 1. Because of the Commandment of God who requires them at our hands 2. For the glory of God which is hereby in others also exalted 3. Because of that thankfulness which the regenerate owe to God as well for his Mercies temporal as his Blessings spiritual We are bound to do good works in respect of our selves for these Reasons viz. 1. That by our good works we may be assured of our Faith Matth. 7.17 2. That we may be assured that we have obtained remission of sins through Christ and are for Christs sake justified before God 3. That we may be assured of our Election and Salvation 2 Pet. 1.10 4. That thereby our Faith may be exercised cherished strengthned and advanced 5. That thereby we may shew forth an honest Life and Calling Ephes 4.1 6. That we may escape Temporal and Eternal punishments Matth. 7.19 7. That we may obtain Corporal and Spiritual rewards 1 Tim 4.8 We are bound to do good Works in respect of our Neighbor for these Reasons viz. 1. That we may be profitable unto them by our good Example and so edifie them 2. That Offences may be avoided Mat. 18.7 3. That we may win Unbelievers and by our words and deeds and example convert them unto Christ Luke 22.32 A more large explication of the Proofs of this Assertion That Good Works cannot Merit viz. 1. Our best works are imperfect Gal. 5.17 Works indeed good neither are nor can be performed of us without our renewing by the Holy Ghost neither proceed they from our selves but are the Gifts and Effects of God in us and we his Instruments unto whom he communicateth his Blessings in us as in the Subject by us as the Instruments The purity of which actions are supposed to be no farther pure then the purity and light of their Mindes may be supposed to be Thus on the light of Nature may follow actions morally good upon Spiritual light follow actions also Spiritually good or Good Works upon imperfect illightning imperfect Obedience on perfect illightning perfect Obedience also followeth which though in this life is not but deferred till the life to come 1 Cor. 13. yet are the godly in whose hearts the life of Faith is kindled pure in the sight of God when he beholdeth them in Christ though their good Works cannot be perfect so long as themselves who work joyntly with the Spirit are not perfect yet shall not their Imperfections nor the Imperfections of their works be imputed to them but the Perfection of their Saviors Satisfaction 2. The Good Works whatsoever we are able to do are all due Luke 17.10 therefore no man ought to be beguiled to slacken his strictness in avoiding any sin or his Conscionableness in performing any bounden Duty by a Suggestion of Satans that he may be over-just Eccl. 7.18 For in true Righteousness a man cannot be over-just but for a man to make a Righteousness unto himself which is not grounded on Gods VVord and therein to be strict is to be over-just and to perform more then is due unto God To count such things to be sin which by Gods Law are not made sin is to be over-just and to be censorious without just ground is to be over-just but we regulating our selves by Gods VVord when we shall have done all those things which are commanded us must say We are unprofitable servants and have done but that which is our duty to do and therefore far from meriting 3. Our VVorks are impure and vicious however they seem most good Isa 64.6 for if any works proceed good from us they are not ours but Gods good works in us as the Subject and by us as the Instruments neither are they good works which are imagined by us as seeming by us to be right and good or which are commanded by men but such onely which are done by a true Faith according to Gods Law and are referred onely to his Glory yet though the Righteousness of the holiest Saints considered in it self and compared with the perfect Rule of the Law be exceeding defective or opposed to the Righteousness of Christ be as nothing yet as it is a work of Gods holy Spirit in us proceeding from an heart purified by Faith all the imperfections thereof being covered with the perfect Righteousness of Christ it is acceptable to God and such a thing as we may receive much comfort by but not glory in or think to merit ought thereby 4. If we do any good VVorks they are not ours but are belonging to God onely who worketh in us both to will and to do of his own good pleasure Phil. 2.13 and therefore good VVorks in us can merit nought unless it be a Curse for those imperfections and defilements which are inseparably in them by reason of that staining quality which remains in our depraved Nature 5. No Creature whatever he do can merit of God by order of Justice even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator 6. There can be no proportion betwixt our Works and the
liberty to sin afterward or at least to suppose that we have thereby merited at Gods hands what we fasted for Take heed of this a rightly grounded assurance of Gods mercy is highly commendable but a self-opinionating conceit of merit for the Works sake done is uncreaturely presumption a flat contradiction to the very end of Fasting which should be Self-unworthiness Self-denial true Humiliation This Fasting must never be without Prayer for Prayer and Fasting were joyned together Ezra 9.5 Neh. 1.4 Dan. 9.3 Judg. 20.26 Luke 2.37 5.33 1 Cor. 7.7 True indeed it is that Prayer is available without Fasting but Fasting never without Prayer for Fasting is not the worship of God but onely a help to it and the most principal end of a Religious Fast is Supplication or extraordinary Prayer whereunto as subordinate may be added Examination Humiliation and Mortification As touching the time of a Religious Fast it is now free in regard of Conscience indeed in the Old Testament they had a set time of Fasting as the tenth day of the seventh Moneth Levit. 16.29 But in the New Testament there is no set time which bindes the Conscience onely men must Fast as just occasion is offered and as for Civil-Politick Fasts they are set for orders sake and not to binde the Conscience Fasting was once Ceremonial when the Lord commanded by Moses that every Soul once in the year should humble it self in Fasting before the Lord in one of the great Assemblies of his people Levit. 16.29 c. 23.27 c. And though the Ceremony of the day be taken away by the coming of Christ Gal. 4. yet the thing it self continueth and remaineth in force The circumstances of Moral Duties may be changed but the substance may not be abrogated for where the same causes continue there the thing it self abideth Therefore this holy Exercise is of as great and necessary use as ever it was and remaineth in as full force and strength as ever it did Joel 2.12 Luke 5.33 c. 1 Cor. 7.5 Acts 13.2 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren whether of Sword Pestilence or Famine or any other just judgement whether threatned feared begun or executed For Private Fasts the same rule holds in private Afflictions neither is any time unseasonable when the Religious Soul sequesters it self for this Spiritual Physick of private Humiliation Holy Feasting is a time of Solemn Thanksgiving for Benefits received or Evils removed wherein the Creatures of God may be more liberally used then at any other time For this is a day of Rejoycing wherein it was once said to the people of God Eat the fat and drink the sweet Neh. 8.10 Wherein we must be very careful to preserve the fear of God within our hearts Exod. 18.12 Jobs fear was lest his sons should cast this fear of God out of their hearts in their Feasting and so offend God In every bit we eat and every drop we drink we must remember the caveat our Saviour gives Luke 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man Prov. 23.1 2. When thou sittest to eat before a Ruler put thy Knife to thy throat that is Bridle thine Appetite have respect not to pass the limits of Sobriety Temperance and Moderation The lawfulness of these Feasts may be derived from the Primitive Church so as the poor be regarded superfluity and riot avoided and the right end intended which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings Thus after the Sacrifices and Offerings Aaron and the Elders of Israel came to Feast with Jethro before God Exod. 18.12 So Ezra the eight Go your ways eat the fat and drink the sweet and send part to them for whom none is provided for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper made by the Communicants unto which some brought Honey some Bread some Wine some Milk and every one according to their ability contributing something thereunto These were called Love Feasts because they were herein to testifie their mutual Love among themselves as also to the poor who hereby were relieved and to the Ministery it self which was by these Feasts partly sustained But in these Feasts there were many spots Jude v. 12. who were eye-sores and disgraces to these holy Feasts pampering and feeding themselves and riotously wasting the Goods of the Church in stead of taking care for the poor and the Ministery for whose this Contribution was made It were to be wished there were no such spots in our Feasts at this day that neither blemish them by Surfetting Drunkenness or Wantonness nor by excluding the poor from having an interest therein Three things required for the right observation of a Religious Fast viz. 1. That the Causes be just and weighty such as these viz. 1. When we our selves are faln into any grievous sin whereof our Conscience accuseth us and whereby we procure the wrath of God against us So did the Israelites 1 Sam. 7.6 2. When some among us fall into any grievous sin though we our selves be free from it because for the sins of others Gods judgements may justly fall upon us For this Paul blamed the Corinthians 1 Cor. 5.2 3. When the hand of God in any judgement lies upon us Thus did the Israelites Judg. 20.26 4. When the hand of God in any fearful judgement lies heavy on others among whom we live though we our selves be free So David 2 Sam. 12.16 Psal 35.13 5. When Gods judgements are imminent and as it were hang over our heads So did Jehosaphat 2 Chro. 20.2 3. 6. When we stand in need of some needful Blessing of God especially such as concerns Salvation Thus did Cornelius Acts 10.30 7. For Gods blessing and good success on the Ministery of the Gospel So did the Church for Paul and Barnabas when they sent them to Preach Acts 13.3 And so ought we to do at this day 2. That the right maner of Fasting be observed which stands in these particulars viz. 1. Abstinence from meat and drink and all maner of nourishment of the Body 2. Abstinence from all maner of sin whether in thought word or deed 3. Abstinence from sleep such as thereby the body may be the more humbled and afflicted with the want of food 2 Sam. 12.16 4. Abstinence from soft and rich apparel Exod. 33.4 6. Jon. 3.6 2 Sam. 12.20 5. Abstinence from Matrimonial benevolence 1 Cor. 7.5 Joel 2.16 6. From the ordinary Works of our Calling Levit. 16.29 31. 23.28 32. 7. Abstinence from all pleasant and delightsom things which may any way refresh Nature 2 Sam. 12.20 Dan. 10.3 8. Abstinence from all maner of Sports Pastimes and
object according to the nature of the offence and party offending 1. Admonition or Exhortation to amendment which also is joyned with reprehension and denunciation of Gods judgements against the party not repenting but persisting in his evil way Gen. 3.11 4.6 7. 2. Suspension whereby the offenders for a time are barred from the Lords Supper This is not a Separation from all holy things but some onely till clearer evidence produce either farther punishment or absolution 2 Thes 3.14 15. 3. Excommunication which is a Separation from all holy things and the Priviledges of the Church and the Communion of Saints because to their sin they adde this obstinate contempt of the Admonitions given unto them Gen. 17.14 Ezra 10.8 Matth. 18.17 There is a twofold Communication or Communion from which an excommunicate person may be said to be excluded viz. 1. Inward and Spiritual which every Faithful one hath by Faith and Love first with God and then with the Saints of God 1 Joh. 1.3 7. From this Fellowship can none be excluded but by sin which is it alone can separate any man from the Grace of God and from Communion with him The Church Excommunication can bar and shut out no man from this Communion 2. Outward and Corporal which standeth in a common partaking together in the Word in Prayers and in the receiving of the Sacraments and in familiarity and friendship one with another from all which Excommunication separateth The Bands or Duties which no Excommunication doth dispence withal viz. 1. Natural if any Excommunicate person be in want or any distress we must minister unto him such things as are necessary for his preservation 2. Domestical as the duties of Wives Children and Servants may not be shaken off under any colour or pretence of Excommunication Provided that they cease not to pray for them to admonish them to hate their sins and see they defend them not in their wicked courses or joyn with them in opinion 3. Civil or Politique it is lawful to buy of him or to sell unto him yet we ought not to converse and commerce with him as with a Friend The Duties which are to be performed to Excommunicate persons viz. 1. We must love the Persons of the Excommunicate in the Lord and thirst after their souls health and for their conversion 2. We must exhort and rebuke them so that albeit we love them we must take heed that we do not flatter them and so harden them in their sins 3. We are bound to pray for those that are bound by the Church Censures we are not to pray with them but it is required of us to pray for them 4. We are to assure them that upon their Repentance we are ready to embrace them and to receive them as Brethren forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways The fearful estate and condition of Excommunicated persons viz. 1. Their Names whilest they persist in their obstinate Impenitency are cancelled out of the number of the people of God Gen. 1.7 2. The Sentence that is pronounced on Earth is ratified in Heaven Matth. 18.18 c. for Christ is the Author of it 1 Cor. 5.4 3. They are barred from the Word and Sacraments and from Prayers with the Congregation the Word prevailed not to do them good the Sacraments would do them hurt 4. They are infamous for they are to be called and accounted as the Heathens and Publicans Matth. 18.17 5. Such as thus contemn the Admonition and Reprehension of the Church lose the Communion of Saints and become the bondslaves of Satan 1 Cor. 5.3 4 5. 6. Being cast out of the Church they are banished out of all Churches the Churches of God have all cast them out whom one hath cast out And if we be not of the Church of God we are of the Synagogue of Satan 7. The sundry Decrees and Constitutions established by Humane Laws do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church The ends of Excommunication are these viz. 1. The good of the person Excommunicated that if it be possible he may be won 2. The Salvation or preservation of the whole Church 1 Cor. 5.13 lest others be infected 3. That the rest may fear and be kept within the bounds of their duty 1 Tim. 5.20 4. That those Punishments which hang over the Church for sin may be kept off and avoided Josh 7.11 Numb 25.7 5. The Glory of God and if this be before their eyes that are Governors of the Church it will keep them from declining either to the right hand or the left from winking at the sins of great ones and censuring the faults and infirmities of those of low degree too sharply from winking at great beams in some and from having Eagles eyes to pry into the motes of others The use of Excommunication ought to be perpetual and universal in the Church because the causes of this power of the Church are perpetual and universal As 1. The Commandment of Christ Matth. 18.18 1 Cor. 5.5 2. That obstinate Sinners being made ashamed may be brought to Repentance 3. That no others should be infected by their evil life and corrupt example 4. Because it is the ordinary Office of the Church to judge them that are within 1 Cor. 5.12 Obstinate Sinners are to be cast out of the Church which ought not to Tolerate open Offenders for these Reasons viz. 1. Because it is a comely thing for the Saints of God to purge themselves of them that as they differ from Heathen men so they may differ from Heathen Meetings for They are a holy people Deut. 2.14 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men Col. 3.6 3. Because it is a cause of great Mercy and wonderful Blessing from God when such as transgress are resisted and punished Joh. 7.13 8.1 2. 4. Because it would be reproachful to God and his Son Jesus Christ if they who lead wicked and wretched lives should be admitted freely to his Table as if his people were a company or conspiracy of prophane persons whereas the Church is the Body of Christ Col. 1.24 5. By continual company of the wicked the godly are corrupted 1 Cor. 5.6 7. it is better that one Member be cut off then that the whole Body of the Church should perish 6. They are to be cut off to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness who by winking at their sin would grow the more obstinate but by this chastisement may be reclaimed and preserved 1 Cor. 5.5 We must have no company with scandalons livers that they may be ashamed 2 Thess 3.14 Excommunication described by its several parts viz. 1. It is a Sentence of the Church Mat. 18.17 2. It must be executed upon him that is a Member of the Church 1
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
370 c. 371 a b. 372 c. Popish Fasting abominable proved 372 c. 373 a. Father how understood in the Lords Prayer 79 b. why Our Father 78 c. 79 a. Fear of God what 176 215 Doctrine thereof ibid. to 218. Signs and Evidences thereof 217 b. how the Fear of Gods Worship differs from all other Fears ibid. a. Feasting holy Feasting what 370 a. Rules touching the same 373 c. why permitted 370 a. 373 b. Flesh and Spirit the War betwixt them 330 c the Weapons of that Warfare and the Nature of it 331. Fornication Motives and Reasons against it 287 b c. Forgiveness of Sins what 160 b. Doctrine of it ibid. to 163 Signs thereof 161 b. Forgiveness 'twixt Man and Man fourfold 105 c. G GAmes threefold 375 a. what Games lawful to be used ibid. Ghost Holy Ghost third Person in the Trinity 1 to 5. Gifts of the Spirit twofold 328 b c. Gluttony Remedies against it 111 a. God his Attributes and Properties 120 c. 121 122. Godhead what 2 a c. Gospel what 23 c. Doctrine of it ibid. to 25. Why called the Gospel of Peace 24 c. the Effects thereof 25 a. Grace twofold 329. The operations and properties of Saving Graces 332 b. Tryals of Sound Grace 50 a. Grace distinguished from Hypocrisie 329 a. Grace Vniversal Grace Erroneous 24 a b. H HAllowing how many ways taken in Scripture 84 c. 85 b. Hallowing Gods Name what it signifies 83 b. how many ways Gods Name may be Hallowed 85 c. Hearing the Word aright what 33 a. Requisites to hear profitably ibid. c. Rules of Preparation ibid. the impediments of Effectual Hearing 34 a. 35 b. Preparative Helps before Hearing 34 b. Rules in time of Hearing ibid. c. Duties required after Hearing 35 c. Heaven how many ways taken in Scripture 81 a. Holy Ghost the Doctrine of Faith therein 145 to 149. why called the Spirit of Revelation 146 a. he is to be prayed unto as God ibid. his Godhead proved ibid. c. why distinct from the Father and the Son 147 a. his Equality with the Father proved ibid. why called a Spirit ibid. b. the Titles given to the Holy Ghost in Scripture ibid. c. his Operations twofold 148 a. his peculiar Offices ibid. b. how he is given retained and eclipsed ibid. c. the Duties of Faith in the Holy Ghost 149 a. Honor to Parents wherein it consists 265 b c. why Civil Honor is due to man 267 b. how many ways this is transgressed 268 b. Hope what 175 a. Doctrine thereof 203 to 207. how many ways taken in Scripture ibid. a. Hope twofold ibid. b. the Grounds of Hope ibid. c. the Exercise of it 204 a. why it must be stedfast ibid. c. why called the Helmet of Salvation ibid. The special Properties thereof 204 c. The way to get keep and use Hope ibid. the Necessity of Hope 205 a. how it is wrought ibid. b. how Hope and Faith differ ibid. c. how Hope and Presumption differ 206 a. Signs of Sound Hope ibid. b. Motives to Hope ibid. Means to attain it ibid. Vices repugnant to it ibid. c. Housholders Duties 269 c. Humanity of Christ 133 a. Humility what 174 c. the Doctrine thereof 194 195. Husbands Duties to the Wife 269 b. Hypocrisie what 236. Kindes thereof 237 b. Fruits thereof ibid. b c. why not always invisible 238 b. why sometimes charged upon the children of God 239 c. Marks to know an Hypocrite by 240 b. I IDolatry what 233 a. alway the destruction of the Idolater and why 234 a. Caveats to avoid it 235 b. Idolaters not to be Consorted with 234 b. Ignorance what 219. Kindes thereof 221 c. the Mother of what sins ibid. the Causes thereof ibid. c. Image of God in Man what 318 c. why God preserves the Remnants thereof 319 a. Images made to be Worshipped most abominable 231 a. why to be Abolished in all Christian Churches ibid. b. Incest wherein it consists 286 b. Infants to be Baptized 41 b. Infirmities of the Saints why recorded in Scripture 348 c. Intercession to the Father why proper onely to the Son 130 b. Joy of the Spirit how known from Carnal Joy 330 c. Judgement corrupted four ways 296 a. Reasons against Rash Judgement 305 b. Caveats in judging others ibid. Judgement-Day what it is 143 b c. Last Judgement twofold 144 a. how Christ shall come to Judgement ibid. Doctrine hereof 143 to 145 the Day hereof why concealed from us 145 a. why deferred ibid. Errors touching the last Judgement ibid. Justification what 324 b. Doctrine thereof ibid. to 326. Kindes thereof 325. Signs and Effects thereof 326 a. K KIlling lawful three ways 277 Kingdom of God what 88 89 a. Threefold ibid. c. Kingdom of Satan what Knowledge of God what 173 c. 177 a b. the parts thereof 176 c. wherein it consists 177 c. Tryals thereof 50 a. Means to attain it 178 a. Signs thereof ibid. b. Vices repugnant to it ibid. c. 179 a. L LAw what 15 b. threefold 16 c. 17. How the Moral Ceremonial and Judicial Law differs each from other 18. How the Moral Law the Natural Law and the Decalogue differ ibid. c. how the Law was given 170 b. why the Ceremonial and Judicial Laws are now ceased and how far 17 b. the use of them against Anabaptists ibid. c. Laws Judicial not necessary for any Common-wealth 16 a. Moral Law binding to all ibid. The use of the Law under the Gospel 19 c. how it differs from the Gospel 16 b. 19 a. how the Law is fulfilled by Christ 20 b. 130 a. Law written in Mans Heart 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate 20 b. The use and ends of the Law 20 c. 21 a. how the whole Law is Abrogated 21 b. Errors touching the Law 23 a. The Error of the false Church of Rome touching the Law 22 c. Lending twofold 295 b. Life threefold 167 b. how many ways it may be said to be preserved ibid. c. Life Everlasting what 166 b. the Doctrine thereof ibid. to 168. Degrees thereof 167 b. why called a Rest 168 a. The Duties of Faith herein ibid. b. Love Gods Love to Man the Doctrine thereof 311 to 313. Degrees thereof 311 c. kindes thereof 312 b. the Commendation of Gods Love ibid. a. Duties from the Consideration thereof ibid. c. 313 a. Love Mans Love to God what 207 the Doctrine thereof ibid. to 215 the kindes of it 208 the parts of it 52 b. wherein it consists 175 c. Tryals thereof 52 a. The right order of Love 209 a. Assurance thereof ibid. b. how Love differs from Fear ibid. c. the right maner of Love 210 a. 213 b c. the Effects and Signs of Love ibid. c. 211 a b. The Properties of true Love ibid. 214 a. the Resemblance betwixt our Love to God and that to our Neighbor 213 b. Motives to love the Lord 212 b. 214 c. the main impediments to Love ibid. c. without Love no Salvation 209 b.
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of