or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
That even before the giving of the Law all the Precepts of the Ten Commandments were in a maner known and acknowledged though they require whatsoever was commanded Adam in his Integrity and whatsoever was commanded since Gen. 2.16 17. Exod. 20. The Law being that which God himself delivered to his people by the hand of Moses which also with his own finger he wrote in two Tables of Stone called The Moral Law because it sheweth the Vertues to be followed and the Vices to be avoided as also to distinguish it from the Ceremonial Law which comprehendeth the Ceremonies prescribed by God in the old Church and from the Judicial and Political Laws which contain Judgements and the Penalties to be inflicted on the breakers of this Moral Law The sum whereof is this The First Table containing the four first Commandments Commandeth all the Duties which man oweth to God The Second Table containing the six last Commandments commandeth all that Man oweth to Man according to the Will of God For the Commandments of the Latter Table are to be referred to the first that is to say They are to be kept not indeed so much for our Neighbors sake as for Gods sake of whom they are commanded the First Table being immediately the Second mediately referred unto God the Commandments whereof are not notwithstanding less then those of the First Table but the principal service of the First Table is greater then the principal service of the Second Matth. 22.37 38. Instances of Scripture proving that the Decalogue was in mans heart before it was written in the two Tables of Stone 1. The First Commandment was known unto Abraham when as almost in so many words the Lord said unto him I am God All-sufficient stand before me and be upright Gen. 17.1 And Jacob said Put away the strange gods Gen. 35.2 2. The Second was also known unto Jacob for he purged his house from Idols when he was to build an Altar in Bethel Gen. 35.2 Acknowledging hereby that this was a Corruption which the true God would be offended at 3. The Third Abraham also seemeth to have well known when he sware by the true God unto Abimelech to confirm his League Gen. 21.23 And Jacob when he sware unto Laban by the fear of his father Isaac Gen. 31.53 4. The Fourth is recorded by Moses to have been given in Paradice Gen. 2.2 3. And is likewise set down in Exodus 16.23 5. The Fifth Jacob shewed in his practice when he followed his Fathers direction in taking a wife and his children by going at his command into Egypt and Josephs nourishing him there in his old age Shem and Japheth reverencing their Father Noah are blessed but Ham scorning him is cursed in his Son Canaan Gen. 9.25 26. 6. The Sixth was written in Cain's Conscience which made him cry My sin is greater then can be forgiven and God expresly forbiddeth it Gen. 9.6 7. The Seventh was to be seen in the Sons of Jacob when they said Should he make our Sister a whore Gen. 34.31 In Joseph when his Mistris tempted him Gen. 39.9 and in Judah when he commanded Thamar to be burnt Gen. 48.2 8. The Eighth Laban urgeth upon Jacob Gen. 31.30 who acknowledgeth Death to be due for it Gen. 45.5 And Jacobs Sons say God forbid that we should steal Gen. 44. 9. The Ninth Heathen Abimelech shewed to be written in his heart when he complained of Abrahams false testimony touching his Wife Gen. 20.9 26.9 And of Isaac's for the like yea and Judah kept promise not lying or deceiving Gen. 38.20 10. The Tenth Abraham sheweth to be written in his heart when having recovered the goods of Sodom he coveted none of them being other mens and it was sin to look on a woman to lust after her and punished even in Kings Gen. 12.17 20.7 The maner how this Law was given viz. 1. There was great preparation three days together the people were sanctified according to the maner of those times by Washings and Purifyings So let us prepare our selves by prayer before we come to hear the Lord speaking unto us in the Ministery of his holy Word 2. A strict charge was given them That neither man nor beast on pain of death should come near the Mount whence the Law was to be delivered how much less mercy deserved the Transgressors of these glorious Laws 3. The Lord descended with great terror the Trumpet sounding the Earth shaking and Lightnings flying about Shewing with what fear of offending against those weighty Laws they were to be received into the heart 4. Almighty God himself spake all these words in the hearing of all the people and afterward writ them in two Tables of Stone with his own finger intimating hereby the perpetuity of them and how stony-hard our hearts be that the finger of God alone is able to imprint them there 5. When Moses had broken these two Tables the Lord writ the same words in two other Tables So mans heart by Gods Creation had all the Laws written in it but after his Fall it was without any letter thereof in effect until that the Lord writ them anew 6. At Moses his return from the Lord with these Laws his face did so shine that the people were not able to look on him till he vail'd it neither could the Jews nor any of the Gentiles be able to see into the end of the Law Christ Jesus till the Lord took away their vail of blindeness and hardness of heart 2 Cor. 3.13 14. The Decalogue is divided after a threefold maner viz. 1. It is divided by Christ and Moses into two Tables the former whereof comprise our duty towards God immediately the Second our duties towards God mediately 2. It is divided into Ten Commandments whereof four are ascribed to the First and six other unto the Second Table 3. It is divided according to the things themselves which are commanded or forbidden in the Decalogue now generally is commanded the Worship of God and that which is contrary thereto is forbidden The worship of God being that which is generally commanded in the Decalogue is 1. Immediate when Moral works are immediately performed unto God which is 1. Internal which consisteth partly in this that we worship the true God and that that be performed unto the true God which is commanded in the first Commandment partly that the maner or form of Worship be right and lawful whether it be internal Worship or external which Form is taught in the Second Commandment 2. External which is 1. Private which containeth the private Moral works of every one which are always to be of every man in particular performed and this private Worship is delivered in the Third Commandment 2. Publike which consisteth in sanctifying of the Sabbath and is delivered in the Fourth Commandment 2. Mediate when Moral works are performed to our Neighbor in respect of God delivered in the Second Table which likewise is 1. External which
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
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
of the Lords supper three things are required 1. A right preparation which chiefly consists in knowledge prayer self-examination contrition and repentance faith a resolution against sin for the future and charity for this Sacrament is a Communion whereby all the receivers joyntly united by love do participate of one and the same Christ 2. A right receiving wherein is specially required the renewing of our knowledge or general faith which is renewed principally by meditation in the use of the Supper and the renewing of our special faith in Christ 3. A right use of it afterward when we must give God thanks for so great a benefit 1 Cor. 11.26 and look to receive by it encrease of faith and repentance to rise from sin and to receive power against the Devil The Rule of examination must be the Law of God and the thing chiefly to be examined is sin 1. In thought and therein these especially Idle thoughts Lascivious thoughts Treacherous politick thoughts Blasphemous thoughts 2. In word and therein such as these Idle words Angry and rash words Filthy and immodest words False and untrue words Cursing and imprecating words Charming and Necromantick words Words immediately agains God as Oathes and Blasphemies 3. In deed Some whereof are of Commission Others of Omission We must also examine our Graces and therein 1. What Knowledge we have Prov. 19.2 Of God Of our selves Of the Covenant of Grace Of the nature and use of this Sacrament 2. What Faith we have Acts 8.37 3. What Repentance we have Exod. 12.8 4. What Obedience we have Psal 26.6 5. What Love we bear to our brethren Mat. 5.23 24. The examination of our knowledge is by inquiring of our hearts whether we know 1. God that is acknowledge him the true God and him alone 2. Our selves that is acknowledge our selves to be 1. Sinners and that both Originally Actually 2. Accursed sinners deserving the wrath of God 3. Burthened sinners weary and heavy loaden desiring Christ to refresh us 3. The Passion of Christ not so much to talk and discourse of it as to know and apply the vertue of it We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness and can wholly relye upon Christ in the matter of our salvation for this Nature cannot do 2. Whether we have peace of conscience arising from the apprehension of Gods love in Christ and our reconciliation with him Again our Faith which is the wedding garment may be examined by these particulars viz. 1. Whether we believe that Jesus Christ is the Messias and Savior of the world 2. That he was crucified and shed his blood 3. That the merit of his Passion is able to save sinners 4. That this merit is conveyed unto us in the Sacrament being rightly administred and duly received In the examination of our faith we must also enquire 1. Whether we have onely a general Faith an historical temporal Faith or a legal Faith none of which alone doth save 2. Whether we have an Evangelical Faith in the Promises of the Gospel approving to our own hearts on true and sound ground that they belong to us in particular and so a Justifying Faith without which we may not dare approach the Lords Table So also we must examine whether we have these five things required in Faith viz. 1. A true understanding and knowledge of God and his will in his Word 2. A true consent and assent in the heart that it is Gods word and all of it most true 3. A profession and approbation of it 4. An application of Christ upon a sound ground to be thy Savior in particular 5. A continual declaration of our faith by the diligent and constant practice of good works Lastly we must examine whether we are not given too much to presumption or desperation either of which are main lets and hindrances unto Faith Then we must try our Faith by the marks of it 1. Towards God as 1. Peace of Conscience 2. Love towards God 3. Hope of Salvation 4. Constancy in the faith and truth of Christ 5. Boldness to come to God 6. Confession of his truth 7. Obedience to God and his Word 2. Towards our Brethren as 1. Mutual concord in Religion 2. Brotherly love that we can forgive forget do them any good and pray for them 3. Towards our selves as 1. Patience rest in God and joy in afflictions 2. A deadly hatred of sin 4. Against sin the world and the Devil conquest and victory We may know whether we have Repentance or not by enquiring of our own hearts 1. Whether we have a godly sorrow for sin whereby we are displeased with our selves because by sin we have displeased God 2. Whether there be in us a changing of the minde and a purpose to forsake sin and ever after to please God 3. Whether we do daily break off our sins and abstain from inward practice keeping under our corruptions and ungodly thoughts 4. Whether we mourn for the present corruption of our nature 5. Whether we have been grieved and craved pardon for our late sins even since we were last partakers of the Lords Table In Repentance we must examine 1. Whether it be from the heart in truth and uprightness or onely in hypocrisie 2. Whether it be from the whole heart or whether we use not double-dealing with God 3. Whether we return from all our sins or onely from some living still in our sins 4. Whether we repent as we sin every day or no or onely for a fit and return to our sins again 5. Whether we behave our selves uprightly both before God and men publikely and privately or whether we do not rather seem better then indeed we are and so commit horrible and shameful sins in secret Again in our Repentance we must examine 1. Whether we have acknowledged sin to be sin with the circumstances and punishment thereof 2. Whether we are truly humbled inwardly and outwardly for them 3. Whether we have a godly sorrow for them which bringeth forth a circumspect care a clearing of our selves just indignation filial fear earnest desire fervent zeal and a holy revenge 4. Whether we do often call to God for mercy and pardon in Christs Name 5. Whether we have fully purposed and resolved to amend our lives and turn unto God with the whole man And this resolution must be forthwith put in practice and continued to our lives end for otherwise we but mock God and deceive our own souls The truth of Faith and Repentance may be known by these notes viz. 1. If our faith be directed upon the right object which is Christ alone 2. If there be a hungring and thirsting after his body and blood 3. If we have a constant and a serious purpose not to sin 4. If there follow a change in the life The companions of Repentance are a broken and a contrite Spirit a bitter soul and oftentimes a weeping eye but the
that dye some are crooked through Age some tender Infants some Blinde and some Lame yet at the Resurrection these weaknesses shall be done away to the faithful and strength perfection and comeliness shall be to every one of them The bodies indeed of the Elect shall rise in the same substance as the bodies of the Reprobate but diverse in quality not to be corrupted or altered any more And these qualities of the bodies of the just after the Resurrection shall be Clarity Mat. 12. Impassibility 1 Cor. 15. Agility Wisd 4. and Subtilty now the condition of the unjust shall be quite contrary to the blessed So that although the Resurrection is one of the Priviledges which the Saints by vertue of their Union with Christ receive after death yet Resurrection simply in it self considered is not the Priviledge of Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the Glory which followeth thereupon in Heaven where the Saints shall shine as Precious Stones Rev. 21.11 yea as the Firmament Dan. 12.3 as the Stars and as the Sun Mat. 13.43 be like Christ himself 1 Joh. 3.2 and appear with him in glory Col. 3.4 This glory of the Saints extendeth both to Soul and Body to the whole person In regard of their Souls they shall be all glorious within Psal 45.13 for they are Spirits of just men made perfect Heb. 12.23 perfect knowledge wisdom and all maner of purity shall be in them 1 Cor. 13.12 In regard of their Bodies they shall be fashioned like to Christs glorious body Phil. 3.21 and that in Incorruption Immortality Beauty Brightness Grace Favor Agility Strength and the like such as indeed the tongue of Men or Angels is not able to express Suffice it to our ravished Admiration That the Saints in regard of their persons shall there be advanced to the Honor and Dignity of Christ so far as they are capable of it The Resurrection we are to hope for as it is an effect of Gods Counsel and to believe it as it is the Counsel it self and Purpose of God Touching the Resurrection of the Flesh know 1. That we shall rise with the self same bodies 1 Cor. 15. Phil. 3. Job 19. 2. That our bodies shall then be incorruptible 3. That the good and evil shall rise with all and every part of the body 4. That being risen they never dye more Touching the Resurrection we acknowledge 1. That our bodies are all frail and weak and how many years soever they continre yet fall to the ground they shall at last even as they were taken out of it 2. That howsoever or whensoever they fall yet they shall be raised again by a supernatural Power the Souls being reunited unto them 3. That all this shall be in the last day together in a moment at the sound of a Trumpet and not some at one time some at another 4. That being thus raised they must come to Judgement all the secretest things that ever they did being laid open and the hidden things of all hearts being manifested The Resurrection proved by the Apostle 1 Cor. 15. 1. If there be no Resurrection then Christ is not risen from the dead 1 Cor. 15.13 15 16. but he is already risen Rom. 6.9 And if the Head be risen then shall the Members also rise 2. If no Resurrection then of all men the Believers were most miserable ver 19. for their portion in this life is mourning whilest the world rejoyceth Joh. 16.20 But they are not most miserable for Christ hath pronounced them Blessed Mat. 5.4 6 10 11. 3. If there should be no Resurrection of the godly from death to life then the first Adam should be more powerful and mighty then the second so that the second Adam should be impotent and weak if he should not be able to deliver them from the jaws of death 4. All our enemies and the enemies of Christ are to be taken clean away and made subject to Christ and to us the last of which is death 1 Cor. 15.26 5. If there were no Resurrection of the flesh then the Epicures and Libertines taught well That we should follow our pleasures and delights in this life ver 32 which were a damnable pernicious Doctrine to be taught and heard in the Church of God opening a gap to all prophaneness and shutting up all practice of Piety The duties required of us in acknowledging the Resurrection 1. To live as those that expect the Resurrection and not like those who live as if they thought they should ever continue in this world for we must all dye or be changed 2. Not to live as they that deny the Resurrection whose hope is onely in this world not in surfetting and drunkenness chambering and wantonness but in sobriety temperance and chastity 3. To keep a good Conscience before God and men because at the day of the Resurrection every Conscience shall be a Book opened and all the world shall reade whether it be good or bad 4. Both to abstain from judging and censuring others and to neglect mens judging of us if so be our offences judge us not because there is one Judge of all and it is such Presumption to take his Office out of his hands in judging these to be Hypocrites these Reprobates and these damned Creatures that whoso useth it shall not escape the Judgement of God Rom. 2.1 which followeth on the Resurrection 5. To bear all our bodily imperfections and sicknesses patiently because in the Resurrection all shall be done away weakness shall be strength deformity shall be beauty Natural shall be Spiritual 6. To bear patiently all crosses and injuries in this world not seeking to revenge our selves because the time shall come when all wrongs shall be righted 7. Not to suffer our hearts to be taken up with any earthly thing but to have our hearts still set upon the New Heaven and the New Earth the glory whereof abideth for ever and ever 8. To speak of Gods praises with our Tongues with our hands to work the thing that is good with our feet to run to Religious Exercises with our mouthes to glorifie God in daily Prayer with our ears to hearken to his holy Word with our bodies to practice sobriety with our eyes to be shut from wanton looks and to serve God with all our Members because they shall all rise again be honored and become Spiritual 9. To be ever vigilant and watchful because we know not when our change shall be and because the coming of the Lord will be sudden Again beside Pauls proofs of the Resurrection to the Corinths and Testimonies of Scripture Job 19.25 John 5.28 John 6.40 Reasons may thence be drawn to confirm this truth 1. God promiseth eternal life not to the Soul onely but also to the body of the godly and contrarily to the ungodly he threatneth eternal Punishment and pains both of soul and body and these Promises
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the