another 10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies Who are to be partakers in this Sacrament All baptized who are of yeeres and sound judgement to discerne the Lords body ought to repaire to this Sacrament But those onely come worthily who professing the true faith have duely examined and prepared themselves Esa. 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgement are shut from his Sacrament which are not alwayes from the other of Baptisme May none be admitted by the Church to the Supper of the Lord but such as have these things in them which God requireth at their hands Yes those who having knowledge doe make profession of Religion and are found guilty of no great error or crime unrepented of What if any thrust themselves to the Lords Table who are ignorant or guilty of such crimes They are to be kept back by the discipline of the Church What is to be performed by every Christian that he may worthily partake of the Lords Supper There must be a carefull preparation before the action great heed in the whole action and a joyfull and thankfull cloze and shutting of it All which must be performed as well by the Minister as the people For there is great difference betwixt our Saviour Christ the first deliverer of this Sacrament and all other Ministers he having no battel of the Spirit and flesh in him but being always prepared unto every good worke had no need of these things but other Ministers have as much need thereof as the people How are we to prepare our selves to this Sacrament By due search and triall of our own soules whether we can finde in our selves the things which God doth require in worthy Communicants How may we performe that By fitting our mindes framing our hearts thereunto 1 Cor. 10. 15 16 11. 28 How may we sit our mindes By examining our wisdome and knowledge both of Gods will in generall and of the nature and use of this holy Sacrament in particular whether we can give a reason of the representation of Christ in bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ and of the eating and drinking of the elements with the partaking of the spirituall things Rom. 4. 11. 1 Cor. 10. 3. and 4. 16 17. How may our hearts be framed for the feeling of the vertue and power of this Sacrament 1. By weighing with our selves what need we have of it and what benefit we may reape by it 2. By examining of our faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. Iames 4. 8. attended with true love of God Zach. 12. 10. and of our brethren 1 Cor. 16. 14. 3. By servent invocation praying for a blessing upon this Ordinance of God Matth. 26 26. How may we finde what need we have of this Sacrament Partly by our wretched estate by nature and partly by our weak estate by grace What may we finde by our estate by nature That being prone to all evill we had need of this Sacrament to nourish and preserve the life of grace new begun which otherwise by our own corruption might dye or decay in us 1 Cor. 10. 16. What need have we of this Sacrament for reliefe of our weak estate by grace That being weak in understanding and feeble in memory we may by the signes of Bread and Wine have our understanding bettered and memory confirmed in the death of Christ 1 Cor. 11. 24 26. What further need may we finde of it That being fraile in faith and cold in love we may by the same creatures as by seales and pledges have our faith further strengthned and our love more enflamed to God and Gods children What benefit then may we reape by the Lords Supper We see already that the benefit is great this Sacrament being as a glasse for the mind a monument for the memory a support of faith a provocation to love a quickning to obedience and a signe and seal of all the mercies of God in Christ Iesus How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits The heart must be purged by repentance and purified by faith 1 Cor. 10. 14 16. 21. Acts 15. 9. How may the heart be purified by faith If I have not only knowledge what Christ hath done for his chosen but a full assurance that whatsoever he hath done he hath done it for me as well as for any other 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20. What gather you hence That they onely are to present themselves at the Lords Table who after their baptisme are able to make a profession of the true faith and can finde that they truly believe in Christ seeing ignorant and unbelieving persons do rather eat and drink their own judgement than reap any benefit by this Sacrament 1 Cor. 11. 29 30 31. How may thy heart be purged by repentance If from my heart I do repent of my particular sins past and judge my selfe for them bewailing and forsaking them and frame the rest of my life according to Gods will 1 Cor. 11. 30 31. Gal. 6. 16. What learne you hence That it is dangerous for such as remaine in their old sins or after the Sacrament return unto them once to offer themselves to the Lords Table forasmuch as by this means they procure the wrath of God against them and those that belong unto them although not in condemnation in the world to come which the faithfull notwithstanding their unworthy receiving cannot come unto yet to fearefull plagues and judgements in this world It is not meet that we be free from all malice in our hearts when we come to the Lords Supper Yes it is for this Sacrament is a seal both of our conjunction with Christ and of our society one with another 1 Cor. 10. 17. and we must know that true repentance purgeth out malice amongst other sins and a sound faith worketh by love towards God and out Brethren Mat. 5. 22 23. Iames 1. 19 20 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action What is to be done by the communicant in the present action 1. They are to use reverent attention the better to apply the whole action harkning to the doctrine of the Sacrament delivered by the Minister joyning with him in his prayers making use of all the sacramentall actions and so commemorating the Lords death for the comfort and refreshing of their own souls 1 Cor. 11. 17. 26. 2. According as it is commanded all must take the Bread and Wine into their hands contrary to the superstition of divers which will have it thrust either into their mouthes or else take it with their gloves as if the hand of a Christian which God
9. Whether is grace properly attributed to God in the second sense or no Yea most properly for God doth justifie us that is he doth account us for just through his Sonne Jesus Christ and that of his free grace and favour without any desert of our parts or any thing in us Rom. 3. 20. 24. 4. 16. What be the causes of this grace or favour of God The efficient cause is his goodnesse and free will the finall cause cause thereof is the salvation of his chosen children and the glory of himselfe and of his Son Christ Jesus What be the effects of Gods grace to us wards In generall the grace of God whereof there is no cause in us but onely his own goodnesse and will is the first cause the middle cause and the the last cause and the onely cause of all that belongs to our salvation Rom. 9. 11. And particularly it is the cause of our Election of our Redemption of the sending of Christ into the world of our Calling of the preaching of the Gospell Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell Gal. 1. 15 16. Eph. 3. 8. 9. It is the cause of our Faith of the forgivenesse of our sinnes of our whole justification of our regeneration of our renovation of our love to God and our neighbour of the Holy Ghost in us of our good works of our obedience of our perseverance of the feare of God of eternall life and of life it selfe 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word the begining the continuance and the accomplishment of our whole salvation doth depend wholly upon the grace and favour of God and what good thing soever we have or have had or may have belonging either to this life or to the life to come is to be attributed wholly to the grace and favour of God What is the love of God It is an essentiall property in God whereby he loves himselfe above all and others for himselfe 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2 3. What learn you from hence That wee should love him dearely and other things for him That we may the better know what the love of God is declare first what love is in our selves It is a passion of the mind whereby we are so affected towards the party whom we love that we are rather his then our own forgetting our selves to doe him good whom we so love And is love such a thing in God No the true love of God is not such as our love is What difference is there There is great difference two wayes First in time for love was in God before it was in us or in any thing created for he loved himselfe and us also before the world was John 17. 23. Secondly they differ in nature and quality for that love which is in God is most perfect and pure Rom. 9. 13. without passion but in us it is imperfect and matched with passions with impure affections and grief of the mind After what manner doth the Scripture expresse the love of God In the Scriptures God doth compare himselfe to a father and to a mother loving their children to a hen gathering her chickens together under her wings to a good shepherd seeking up his sheep and to divers other things And wherefore serve these comparisons They are for our profit two wayes First to shew us that Gods love towards us is most vehement and sincere Secondly to make us bold in coming to him and calling upon him so for this love Christ Jesus calleth us by all the names of love as his servants his kinsmen his friends his spouse his brethren and by many names moe to shew that he loveth us with all loves the fathers love the mothers love the masters love the husbands love the brothers love c. and if all loves were put together yet his love exceedeth them all for all could not doe so much for us as he alone hath done If love doth not signifie any affection or passion in God as it doth in us what then doth it signifie In God it signifieth three things most perfect first the eternall good will of God towards some body for the love of God supposed towards the Elect is his everlasting good will or his purpose and determination to shew them mercy to doe them good and to save them as in Rom. 9. 11. 13. Secondly the effects themselves of his love or good will whether they be temporall concerning this life or eternall concerning the life to come as in the 1 John 3. 1. Thirdly the pleasure and delight which he taketh in that which he loveth and so it is taken in Psal. 45. 7. 23. What things doth God love besides himselfe Besides himselfe God loveth all things else whatsoever he made but he loveth not sinne and iniquity for he never made it as Saint John saith 1 John 2. 16. Again he loveth his Son being manifested in the flesh and he loveth his chosen children for his Sons sake with whom he is well pleased Mat. 3. last verse Obj. 1. The Scripture saith that God doth hate all that work iniquity how then can God both hate and love one and the same man In every wicked man we must consider two things First His nature Secondly his sinne His nature is the work of God and that he loveth but his iniquity is not of God and that he hateth Obj. 2. God doth afflict his children therefore he doth not love them Whom he loveth he correcteth and therefore he correcteth them because he loveth them even as a gold-smith tryeth his gold in the fire because he loveth it Whether doth God love all alike or no No he preferreth mankind before all his other creatures for which cause God is called Philanthropos that is a lover of men and this appeareth by three effects of his love First he made him according to his own Image that is in righteousnesse and true holinesse Gen. 1. 26. Eph. 4. 24. Secondly he made him Lord over all his creatures Psal. 8. 5 6. Thirdly he gave his own Son to death for his ransom Doth God love all men alike No for he loveth his Elect better then the Reprobate for the Elect he calleth effectually by his Spirit in their hearts when he calleth others but by the outward voyce of the Gospell c. Again amongst the Elect themselves some are actually wicked and not yet reconciled nor called as was Paul before his conversion but the rest are called and already made holy by Faith in Christ as Paul was after his conversion and of these he loveth the latter sort with a greater measure of love then the former as the Scripture testifieth in Prov. 8. 17. What manner of love doth God beare
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
of the feare of God and contempt of his Majesty What sin is joyned with the want of the feare of God Carnall security whereby a man doth flatter himselfe in his owne estate be it never so bad What vertues arise from the feare of God Reverence and Humility What is the former The Reverence of the Majesty of God in regard whereof we should carry such an holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes be offensive unto him Heb. 12. 28. Of which if Men be so carefull in the presence of Princes who are but mortall Men how much more carefull ought wee to bee thereof in the presence of the Almighty and most glorious God How was this prefigured in the Ceremoniall Law That when Men would ease themselves according to the course of nature they should goe without the Hoast and carry a paddle with them to cover their filth because saith the Lord I am in the midest of you whereby the filthinesse and impurity of the minde was forbidden more then of the body and the equity hereof reacheth also unto us Deut. 23. 12 13 14. What is contrary to this Reverence of the Majesty of God Irreverence and Prophanenesse of Men to God-ward What is Humility That vertue whereby we account our selves vile and unworthy of the least of Gods mercies and casting our selves downe before his Majesty doe acknowledge our owne emptinesse of good and insufficiency in our selves for so all our behaviour should be seasoned with humility What sinnes are repugnant to this vertue 1 Counterfeit humility when a man would seeme more lowly then he is 2. Pride vaine glory and presumption whereby we boast and glory of our selves and our owne strength and goodnesse Who are to be accounted proud 1 They that would bee thought to have those good things in them which they want 2 They that having a little goodnes in them would have it seem greater then it is 3 They that having any goodnsse in them doe thinke that it commeth from themselves 4. They that thinke they can merit from GOD and deserve his favour VVhat is the godly sorrow which is required in this Commandement Spirituall griefe and indignation against our owne and others transgressions and also lamenting for the calamities of Gods people private and publique the want of both which is here condemned VVhat spirituall joy is there here injoyned Ioying in God rejoycing in all our afflictions with consideration of the joy prepared for us before the beginning of the world Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spirituall joy is here condemned So much of the Affections what is required of us in respect of our Conscience That we live in all good conscience before God Acts 23. 1. Heb. 13. 8. What sins are here condemned 1. Hardnesse of heart and benummednesse of conscience 2. Hellish terros and accusations proceeding from doing things either without or against the rule of the Word So much of the first branch of this Commandement what is required in the second branch thereof Vnity in Religion because we are commanded to have but one God and no more What things are required of us that we may come to this unity Foure principally 1. An upright and single heart ready to embrace the true Religion and no other 2. Constancy and continuance in the truth 3. A godly courage to stand to the truth and withstand the enemy 4. An holy zeale of the glory of God What contrary vices are forbidden 1. Indifferency in Religion when a man is as ready to embrace one Religion as another 2. Inconstancy and wavering in Religion 3. Obstinate and wilfull continuance in any Religion without any good ground 4. Rash and blinde zeale when a man without knowledge or judgment will earnestly maintaine either falshood or truth by wicked meanes To what end doth God will us to have no other God but himselfe seeing no man can have any other God though he never so much desire it Because howsoever there be but one God yet many doe devise unto themselves divers things which they place in Gods stead and to which they give that honour which is proper to God 1 Cor. 8. 4 5. 10. 20. What sin then doth God condemne by forbidding us to have many gods All inward idolatry whereby men set up an Idoll in their heart in stead of God Ezek. 14. 3. ascribing thereunto that which is proper to him and giving it any part of spirituall adoration Shew how this is done in the Understanding When men doe thinke that other things have that which is proper unto God as Papists when they beleeve That the Sacrament is their maker That the Saints know their hearts That the Pope can forgive sins which none can doe but God How doth the Memory faile herein In remembering of evill things especially of those which most corrupt us and chiefly then when we should be most free from the thoughts of them What is the fault of the Will Readinesse unto and wilfulnesse in evill especially the worst Shew the like in the Affections first in sinfull confidence There is here condemned trust in the Creatures more then in God and all fleshly confidence in our selves or in our friends honour credit wit learning wisdome wealth c. thinking our selves the better or more safe simply for them Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride Acts 12. 23. and security VVhat is our duty concerning these things 1. To esteem of them only as good means given us of God whereby to glorifie him the better 2. To trust in God lesse when we have them then when we want them Job 13. 15. VVhat is further here condemned 1. To ascribe the glory of any good thing either to our selves or any other then the Lord. 2. To seeke for help of the Devill by Witches or Wise men VVherein standeth inordinate love In loving of evill or in loving of our selves or any other thing more then God of whose favour we ought more to esteem then of all the world besides Here therfore is condemned all carnall love of our selves our friends our pleasure profit credit or any worldly thing else for whose sake we leave those duties undone which God requireth of us 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32. 32. Rom. 9. 3. VVhat feare is here condemned All carnall feares and especially the fearing of any thing more then God Isa. 7. 2. 8. 12 13. 51. 12 13. Mat. 10. 28. How may a man know that he is more afraid of God then of any other thing If he be more afraid to displease God then any other and this feare of
this is is but the porch the shell and outside all that are outwardly received into the visible Church are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace but not always with this speciall To whom then is Baptisme effectuall to the sealing up this inward and speciall grace We must here distinguish of persons baptized the Church doth not onely baptize those that are grown and of years if any such being bred Pagans be brought within the pale of the Church and testifie their competent understanding of Christianity and professe their faith in the Lord Jesus and in Gods precious promises of remission of sins by his bloud and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith but the Church also baptizeth her infants such as being born within her bosome of beleeving parents are within the Covenant so have right unto the seal thereof Doth the inward grace always accompany the outward sign in those of years baptized No but onely then when the profession of their faith is not outward onely and counterfeit but sincere and hearty they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized saith Philip to the Eunuch for it were absurd to extend the benefit of the seal beyond the Covenant now the Covenant is made only to the faithfull Joh. 1. 10. Mark 16. 16. He that beleeveth and is baptized shall be saved but he that beleeveth not whether he be baptized or no shall be condemned Simon Magus Act. 8. 13. and Julian and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme without it be to encrease their Judgement But what say you of infants baptized that are born in the Church doth the inward grace in their baptism always attend upon the outward sign Surely no the Sacrament of baptisme is effectuall in infants onely to those and to all those who belong unto the election of grace which thing though we in the judgement of charity doe judge of every particular infant yet we have no ground to judge so of all in generall or if we should judge so yet it is not any judgement of certainty we may be mistaken Is every elect infant then actually sanctified and united unto Christ in and by baptisme We must here also distinguish of elect infants baptized whereof some die in their infancy and never come to the use of reason others God hath appointed to live enjoy the ordinary means of faith salvation What is to be thought of elect infants that die in their infancy have no other outward means of salvation but their baptisme Doubtlesse in all those the inward grace is united to the outward signs and the holy Ghost doth as truly and really and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant as the minister doth the water to its body and the invisible grace of the Sacrament is conveyed to the outward means But how can an infant be capable of the grace of the Sacrament Very well though infants be not capable of the grace of the Sacrament by that way whereby the growne are by hearing conceiving beleeving yet it followeth not that infants are not capable in and by another way It is easie to distinguish between the gift conveyed and the manner of conveying it faith is not of absolute necessity to all Gods elect but only to those to whom God affords means of beleeving It is the application of Christs righteousnesse that justifieth us not our apprehending it God can supply the defect of faith by his sanctifying Spirit which can doe all things on our part in the room of faith which faith should doe Doe we not know that the sin of Adam is imputed to children and they defiled by it though they be not capable to understand it even so the righteousnesse of Christ may be and is by Gods secret and unknown way to elect infants and so to those that are born deaf and fools not capable of understanding for though God tieth us to means yet not himself he that hath said of infants to the belongs the kingdome of God knows how to settle upon them the title of the Kingdome and we have no reason to think but that even before or in at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ and cloath it with his righteousnesse and impute unto it the title of a son or daughter by Adoption and the image of God by sanctification and so fit it for the state of glory But what is to be thought of the effect of Baptisme in those elect infants whom God hath appointed to live to years of discretion In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary meanes for though God doe sometimes sanctifie from the wombe as in Jeremy and John Baptist sometime in Baptisme as he pleaseth yet it is hard to affirm as some doe that every elect infant doth ordinarily before or in Baptisme receive initiall regeneration and the seed of faith and grace For if there were such a habit of grace then infused it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie untill the party doe beleeve and embrace the promises Is not Baptisme then for the most part a vain empty shew consisting of shadowes without the substance and a signe without the thing signified No it is always an effectuall seal to all those that are heirs of the Covenant of grace the promises of God touching Justification Remission Adoption are made and sealed in Baptisme to every elect child of God then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith Thus Baptisme to every elect infant is a seal of the righteousnesse of Christ to be extraordinarily applyed by the holy Ghost if it die in its infancy to be apprehended by faith if it live to yeares of discretion So that as Baptisme administred to those of years is not effectuall unlesse they beleeve so we can make no comfortable use of our Baptisme administred in our infancy untill we beleeve The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part but then I come to have the profit and benefit of them when I come to understand what grant God in Baptisme hath sealed unto me and actually to lay hold upon it by faith Explain this
except hee shew himself unto us not that hee is hidden in the darknesse for hee dwelleth in the light but that the dulnesse of sight and blindnesse of our hearts cannot reach unto that light except hee declare himself unto us like as the Sunne is not seen but by his own light so God is not known but by such means as hee hath manifested himself By what means hath God revealed himselfe By his Divine works and by his holy Word as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm The Heavens declare the glory of God and the firmament shewth his handy work and so continuing unto the seventh verse touching his Works and from thence to the end of the Psalm touching his Word The law of the Lord is perfect converting the Soule the testimony of the Lord is sure making wise the simple What gather you of this That all curious searching to know more of God then hee hath shewed of himself is both vain and hurtfull to the searchers especially seeing by his Works and Word hee hath declared as much as is profitable for men to know for his glory and their eternall felicity Therefore Moses saith Deut. 29. 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever What bee the Divine works whereby God hath shewed himself The Creation and preservation of the world and all things therein so the Apostle to the Romans saith That all men are inexcusable seeing that which may bee known of God is made manifest within them for God hath made it manifest unto them For the invisible things of God while they are understood in his works by the Creation of the world are seen even his eternall power and Godhead Rom. 1. 19 20. Also preaching amongst the grosse Idolatrous Lystrians Act. 14. 17. hee saith that God hath not left himself without Testimony bestowing his benefits giving rain and fruitfull seasons from heaven filling our hearts with food and gladnesse And preaching among the learned and yet no lesse superstitious Athenians hee citeth and canonizeth the Testimony of the Poets to shew that God is not farre from every one of us for in him wee live move and have our beeing Act. 17. 27 28. For whosoever amongst the Heathen Poets and Philosophers which professed wisdome hath not been wilfully blinde have learned by contemplation of the Creatures of the world that God is the Maker and preserver of the same What use is there of the knowledge obtained by the Works of God There is a double use the one to make all men void of excuse as the Apostle teacheth Rom. 1. 20. and so it is sufficient unto condemnation The other is to further unto salvation and that by preparing and inciting men to seek God If happily by groping they may finde him as the Apostle sheweth Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word or after they have known God out of his Word by contemplation of his infinite power wisdome and goodnesse most gloriously shining in his Works to stirre them up continually to reverence his Majesty to honour and obey him to repose their trust and confidence in him and so the Children of God doe use this knowledge of God gathered out of his Divine Works as appeareth in many places of the Scriptures and especially of the Psalmes which are appointed for the exercise of the whole Church Psal. 8. Psal. 19. Psal. 95. Psal. 104. 136. c. Are not the Works of God sufficient to give knowledge of the onely true God and the way unto everlasting happinesse They may leave us to bee without excuse and so are sufficient unto condemnation but are not able to make us wise unto Salvation because of things which are necessary unto Salvation some they teach but imperfectly others not at all as the distinction of the Persons in the Godhead the fall of man from God and the way to repaire the same Where then is the saving knowledge of God to bee had perfectly In his holy Word for God according to the riches of his Grace hath been abundant towards us in all wisdome and understanding and hath opened unto us the Mystery of his will according to his good pleasure which hee hath purposed in himself as the Apostle teacheth Ephes. 1. 7 8 9. What course did God hold in the delivery of his Word unto men In the beginning of the world hee delivered his Word by Revelation and continued the knowledge thereof by Tradition while the number of his true worshippers were small but after hee chose a great and populous Nation in which hee would bee honoured and served hee caused the same to bee committed to writing for all ages to the end of the world for about the space of two thousand five hundred yeeres from the Creation the people of God had no writen Word to direct them Thence for the space of three thousand one hundred yeers unto this present time the Word of God was committed unto them in writing yet so that in half that time Gods will was also revealed without writing extraordinarily and the holy books indited one after another according to the necessity of the times but in this last half the whole Canon of the Scriptures being fully finished wee and all men unto the worlds end are left to have our full instruction from the same without expecting extraordinary revelations as in times past Were these Revelations in times past delivered all in the same manner No for as the Apostle noteth Heb. 1. 1. at sundry times and in divers manners God spake in times past unto the Fathers by the Prophets The diverse kindes are set down in Numb 12. 6. and 1 Sam. 8. 6. and may bee reduced to these two generall heads Oracles and Visions What call you Oracles Those Revelations that God as it were by his own mouth delivered to his servants and that ordinarily by Vrim and Thummim or by Prophets extraordinarily called What doe you understand by Visions Those Revelations whereby God signified his will by certain images and representations of things offered unto men as may bee seen in the Visions of Daniel Ezekiel Jeremie c. How were these Visions presented unto men Sometime to men waking sometime to men sleeping sometime to the mind sometime by the eyes to the imagination of men sleeping were offered divine dreams in expounding whereof we read that Joseph and Daniel excelled but now they together with all other extraordinary Revelations are ceased Where then is the Word of God now certainely to be learned Onely out of the Book of God contained in the holy Scriptures which are the onely certain testimonies unto the Church of the Word of God 1 John 5. 9. 2 Tim. 3. 15. Why may not men want the Scriptures now as
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
employed onely in the gathering of Toll Matth. 9. 9. Peter James John Fishermen whose liberty of speech when the chief Priests the Elders of Jerusalem beheld and understood that they were unlettered and ignorant men it is recorded Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus Paul from a bloody persecuter converted to be a Preacher and a writer of the Gospel shewed by that sudden alteration that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned Fourthly the matter of the holy Scripture being altogether of heavenly Doctrine and savouring nothing of earthly or worldly affections but every where renouncing and condemning the same declareth the God of heaven to be the onely inspirer of it Fiftly the Doctrine of the Scripture is such as could never breed in the brains of man three Persons in one God God to become man the Resurrection and such like mans wit could never hatch or if it had conceived them could never hope that any man could beleeve them Sixtly the sweet concord between these writings and the perfect coherence of all things contained in them notwithstanding the diversity of persons by whom places where times when and matter whereof they have written for there is a most holy and heavenly consent and agreement of all parts thereof together though writen in so sundry ages by so sundry men in so distant places one of them doth not gain-say another as mens writings doe as our Saviour Christ confirmeth them all Luke 24. 44. Seventhly a continuance of wonderfull prophesies foretelling things to come so long before marked with their circumstances not doubtfull like the Oracles of the Heathen or Merlins prophesies but such as expressed the things and persons by their names which had all in their times their certain performance and therefore unto what may we attribute them but to the inspiration of God Vide Calvins Institut lib. 1. cap. 8. Thus was the Messias promised to Adam 4000. years before he was born Gen. 3. 15. and to Abraham 1917. years before the accomplishment Gen. 12. 3. The deliverance of the Israelites from Egypt to the same Abraham 400. years before Gen. 15. 13 14. The prophesies of Jacob Gen. 49. concerning the twelve Tribes which were not fulfilled till after the death of Moses and that of the continuance of the Tribes and Kingdomes of Judah held untill the comming of Christ In the first Book of Kings the 13. ch 2 3. there is delivered a prophesie concerning Josias by name 331. years Esa. 45. 1. concerning Cyrus 100. years before he was borne Daniels prophesies and that especially of the 70. weeks Dan. 9. 24. are wonderfull so likewise are those of the rejection of the Jews the calling of the Gentiles the kingdome of Antichrist c. some of which now we see fulfilled Eightly the great Majestie full of heavenly wisdome and authority such as is meet to proceed from the glory of God shining in all the whole Scripture yea oftentimes under great simplicity of words and plainnesse and easinesse of style which neverthelesse more affected the hearts of the hearers then all the painted eloquence and lofty style of Rhetoricians and Oratours and argueth the holy Ghost to be the Authour of them 1 Cor. 1. 17. 21. 24. 2. 15. Ninthly in speaking of the matters of the highest nature they go not about to perswade men by reasons as Philosophers and Orators but absolutely require credit to bee given to thē because the Lord hath spoken it they promise eternall life to the obedient and threaten eternall woe to the disobedient they prescribe Laws for the thoughts to which no man can pierce they require sacrifice but they preferre obedience they enjoin fasting but it is also from sin they command circumcision but it is of the heart they forbid lusting coveting c. which is not to be found in any Laws but in his that searcheth the heart Tenthly the end and scope of the Scriptures is for the advancement of Gods glory and the salvation of mans soule for they intreat either of the noble acts of God and of Christ or the salvation of mankind and therefore by comparing this with the former reason we may frame this argument If the Author of the Scripture were not God it must be some creature if he were a creature he were either good or bad if a bad creature why forbiddeth he evill so rigorously and commands good so expresly and makes his mark to aim at nothing but Gods glory and our good if he were a good creature why doth he challenge to himself that which is proper to God onely as to make Laws for the heart to punish reward eternally c if it were no creature good nor bad it must needs be God Eleventhly the admirable power and force that is in them to convert and alter mans mind and to encline their heart from vice to vertue Psal. 19. 7 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12. though they be quite contrary to mens affections Twelfthly the Writers of the holy Scriptures are the most ancient of all others Moses is ancienter then the gods of the heathen that lived not long before the wars of Troy about the time of the Judges and the youngest Prophets of the Old Testament match the antientest Philosophers and Historians of the heathen Thirteenthly the deadly hatred that the devill and all wicked men carry against the Scriptures to cast them away and destroy them and the little love that most men doe bear unto them prove them to bee of God for if they were of flesh and blood then flesh and blood would love them and practise them and every way regard them more then it doth for the world loveth his own as our Saviour Christ saith Joh. 15. 19. But wee being but carnall and earthly savour not the things that bee of God as the Apostle saith 1 Cor. 2. 14. and untill the Lord open our hearts and we bee born again of Gods Spirit and become as new-born babes wee have no desire unto them 1 Pet. 2. 2. Fourteenthly the marvellous preservation of the Scriptures though none in time bee so ancient nor none so much oppugned yet God hath still by his providence preserved them and every part of them Fifteenthly the Scriptures as experience sheweth have the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him up again Heb. 4. 12. Shew now how the holy Scriptures have the consonant testimony of all men at all times since they were writen that they are the most holy word of God First Joshua the servant of Moses the first Scribe of God to whom God spake in the presence and hearing of six hundred thousand men besides women and children who was
an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
of the people into the Land of promise that all strangers might reade and know what Religion the children of Israel professed and hee commanded that it should bee writen well and plainly or cleerly Deut. 27. 8. which could not bee performed except it were writen with the vowelling points vvhereunto also belong all those places of Scripture which testifie of the cleernesse and certainty of the Scripture which could not at all bee if it lacked vowels What are the books of the Old Testament The books of Moses otherwise called the Law and the Prophets for so are they oftentimes divided in the New Testament as Mat. 5. 17. 7. 12. 22. 40. Luk. 16. 29. 24. 27. Joh. 1. 45. Act. 13. 15. 24. 14. 26. 22. 28. 23. Where it is to bee understood that the Law is taken for the vvhole Doctrine of God delivered by Moses which containeth not only the Law but also promises of mercy in Christ as hee himself saith Joh. 5. 46. If yee did beleeve Moses you vvould also beleeve me for Moses wrote of me and vvhereas our Saviour Christ Luk. 24. 44. unto the Law and the Prophets addeth the Psalmes which are a part of the Prophets it is because they were most familiar to the godly and generally known of the people by the daily exercise of them the former division notwithstanding being perfect Which are the books of Moses Five in number vvhich are called Genesis Exodus Leviticus Numbers Deuteronomie How are the books of these Prophets distinguished Into Historicall and Doctrinall the former vvhereof contain the explication of the Law by practise principally the latter by Doctrine chiefely How many Historicall books bee there Twelve in number viz. the book of Joshua the book of Judges the book of Ruth the two books of Samuel the two books of Kings the two books of Chronicles the book of Ezra the book of Nehemiah and the book of Ester How are the Doctrinall books distinguished Into Poeticall and Prosaicall which distinction is thought of many to bee observed by our Saviour Christ Luk. 24. 44. where he under the name of Psalmes comprehendeth all those books that are writen in the holy Poeticall style Which are the Poeticall books Such as are writen in Meeter or poesie containing principally wise and holy sentences whence also they may bee called Sententiall and they are five in number viz. The book of Job the Psalmes and Solomons three books the Proverbs Ecclesiastes and the Canticles Which are the Prosaicall books Such as are for the most part writen in prose and foretell things to come whence also more especially they are termed Propheticall or vaticinall of which kinde are sixteen writers in number foure whereof are called the greater Prophets viz. Isaiah Jeremiah to whose prophesies is annexed his book of Lamentations though writen in Meeter Ezekiel and Daniel and twelve are called smaller Prophets viz. Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zacharie Malachi which twelve of old were reckoned for one book and therefore Act. 7 42. Stephen citing a place out of Amos 5. 25. useth this forme As it is writen in the book of the Prophets Bee there no other Canonicall books of the Scripture of the Old Testament besides these that you have named No for those other books which Papists would obtrude unto us for Canonicall are Apocryphall that is to say such as are to lye hid when there is proof to bee made of Religion How prove you that those Apocryphall books are no part of the Canonicall Scriptures First they are not writen first in Hebrew the Language of the Church before Christ which all the books of the Old Testament are originally writen in Secondly they were never received into the Canon of the Scripture by the Church of the Jews before Christ to whom alone in those times the Oracles of God were committed Rom. 3. 2. nor read and expounded in their Synagogues See Josephus contra Appion lib. 1. Eusebius lib. 3. cap. 10. Thirdly the Jews were so carefull to keep Scripture intire as they kept the number of the verses and letters within which is none of the Apocrypha Fourthly the Scripture of the Old Testament was writen by Prophets Luk. 24. 27. 2 Pet. 1. 19. But Malachi was the last Prophet after whom all the Apocrypha was vvriten Fifthly they are not authorised by Christ and his Apostles who doe give testimony unto the Scriptures Sixthly by the most ancient Fathers and Councels of the primitive Churches after the Apostles both Greek and Latine they have not been admitted for tryall of Truth though they have been read for instruction of manners as may appear by Euseb. lib. 6. cap. 18. out of Origen the Councell of Loadicea Can. 59. vvhich is also confirmed by the sixt generall Councell of Constantinople Can. 2. and many other Testimonies of the ancient Fathers Seventhly There is no such constant Truth in them as in the Canonicall Scriptures for every book of them hath falsehood in Doctrine or History Shew some of those errors in the particular books In the book of Tobie the Angel maketh a lie saying that hee is Azariah the son of Ananias Tob. 5. 12. which is farre from the Spirit of God and the nature of good Angels that cannot sin There is also the unchaste Devill Asmodeus the seven Angels which present the prayers of the Saints Tob. 12. 15. and the magicall toyes of the fishes heart liver and gall for driving away of Devils and restoring of sight not savouring of the Spirit of God Judith in her prayer commendeth the fact of Simeon Gen. 34. which the Holy Ghost condemneth Gen. 49. 5. and prayeth God to prosper her feigned tales and lies Jud. 9. 13. 18. Baruch saith hee wrote this book in Babylon Chap. 1. whereas it appeareth by Jeremiah 43. 6. that hee was with Jeremiah at Jerusalem and went not from him Likewise hee writeth for offerings and vessels after the Temple was burned and in the 6 Chapter v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall bee for seven Generations whereas the Canonicall Jeremiah Prophesieth but of 70. yeers Chap. 29. 10. For ten yeers cannot make a Generation neither is it ever so taken in the Canonicall Scriptures The story of Susanna maketh Daniel a young childe in the dayes of Astyages and to become famous among the people by the judgement of Susanna whereas Daniel himself writeth otherwise of his carriage into Babylon in the dayes of Jehoiakim under Nebuchadnezzar and of the means by which hee was known first to bee a Prophet Dan. 1. 2. The story of Bell and the Dragon speaks of Habakkuk the Prophet in the dayes of Cyrus who prophesied before the captivity of Babylon which was 70 yeers before Cyrus The first book of Maccabees writing an History of things said and done doth not much interlace his own judgement and therefore doth erre the
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
all nations ages and conditions of men Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my self am one of that company and a sheep of that fold Why say you that you beleeve that there is a Catholick Church Because that the Church of God cannot be alwayes seen with the eyes of man Why is this Church called holy Because she hath washed her robes in the blood of the Lamb and being sanctified and cleansed with the washing of water by the word is presented and accepted as holy before God Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21 22. for though the Church on earth be in it selfe sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holinesse What learn you hence That if ever we will have the Church for our Mother or God for our Father we must labour to be holy as he is holy What is meant here by catholick Church The whole universall company of the elect that ever were are or ever shall be gathered together in one body knit together in one Faith under one Head Christ Jesus Eph. 4. 4 5 6. 12. 13. Col. 2. 19. Eph. 1. 22 23. For God in all places and of all sorts of men had from the beginning hath now and ever will have an holy Church that is Gods whole or universall Assembly because it comprehendeth the whole multitude of all those that have doe or ever shall believe unto the worlds end Doe all those make one body The whole number of believers and Saints by calling make one body the Head whereof is Christ Jesus Eph. 1. 10. 22 23. Col. 1. 18. 24. Having under him no other Vicar and so the Pope is not the Head of the Church for neither property nor office of the head can agree unto him What is the property of the Head To be highest and therefore there can be but one even Christ. What is the office of the Head First to prescribe lawes to his Church which should bind mens consciences to the obedience of the same and of such law-givers there is but one James 4. 12. Secondly to convey the powers of life and motion into all the members by bestowing spirituall life and grace upon them For the naturall members take spirit and sense from the head so the Church hath all her spirituall life and feeling from Christ who is only able and no creature beside to quicken and give life Thirdly to be the Saviour of the body Eph. 5. 23. But Christ Jesus only is the Saviour of the Church whom by this title of the head of the Church Paul lifteth up above all Angels Archangels Principalities and Powers And therefore if the Pope were the successour of Peter and Paul yet should he not therfore be the head of the Church which agreeth to no simple creature in heaven or under heaven So much of the Head where be the members of this holy Catholick Church Part are already in heaven triumphant part as yet militant here upon earth VVhat call you the Church triumphant The blessed company of those that have entred into their Masters joy Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members and their own consummation in perfect blisse Rev. 6. 7. VVhy is it called Triumphant Because the Saints deceased have made an end of their pilgrimage and labours here on earth and triumph over their enemies the world death and damnation Are the Angels of the Church triumphant No First because they were never of the Church militant Secondly because they were not redeemed nor received benefit by the death of Christ and therefore it is said that He took not on him the nature of Angels but the seed of Abraham Heb. 2. 16. VVhat is the speciall duty which the Church triumphant in heaven doth perform Praise and thanksgiving to God VVhat is the Church militant It is the society of those that being scattered through all the corners of the world are by one faith in Christ conjoyned to him and fight under his banner against their Enemies the World the Flesh and the devill continuing in the service and warfare of their Lord and expecting in due time also to be crowned with victory and triumph in glory with him Rev. 1. 9. 12. 11. 2 Tim. 4. 7 8. Who are the true members of the Church militant on earth Those alone who as living members of the mysticall body Eph. 1. 22 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head Col. 3. 3. Psalm 83. 3. In which respect the true militant Church is both visible Mat. 16. 18. and invisible Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day But are none to be accompted members of this Church but such as are so inseparably united unto Christ doubtlesse many live in the Church who are not thus united unto him and shall never come to salvation by him Truly and properly none are of the Church saving only they which truly beleeve and yeeld obedience 1 John 2. 19. all which are also saved howbeit God useth outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves as to inward fellowship with his Sonne Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible Hence it commeth that so many as partaking the outward means doe joyn with these in league of visible profession Act. 8. 13. are therefore in humane judgment accompted members of the true Church and Saints by calling 1 Cor. 1. 2. untill the Lord who only knoweth who are his doe make known the contrary as we are taught in the Parable of the tares the draw-net c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward which are partakers onely outwardly of grace and such are not fully of the Church that have entred in but one step Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church it is not sufficient that he professe Christ with his mouth but it is further required that he believe in him in heart These doe the one but not the other or if they believe in heart they believe not fully For they may generally believe indeed that Christ is the Saviour of mankind but they know not whether themselves have part in him yea by their works they disclaim any interest in him VVhat say you then of such They are partakers of all good of the outward or imperfect Church and therefore their children also are baptized and admitted as members of Christs Church These are like evill citizens as indeed the Church is Gods city who are in truth but citizens in profession and name only For they as yet want the chiefest point which onely maketh a
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
God be stronger to move us to good then the feare of men to move us to evill VVhat disorder in joy and sorrow is here condemned 1. Immoderate carnall mirth 2. Abundance of worldly sorrowes shame and discontentments VVhat is required in the third and last branch of this Commandement True Religion because we are commanded to have the true God and none other for our God What is contrary to this The having of a false God and a false Religion How many things are required of us that we may come to true Religion Three 1. We must labour earnestly to find out the truth 2. We must examine by the Word whether it be the truth which we have found 3. When by tryall we have found the truth we must rest in it What is here forbidden 1. All errors and heresies especially concerning God and his properties and the three Persons in the Trinity where we must take heed we imagine no likenesse of God for as much as wee set up an Idoll in our hearts if we liken him to any thing whatsoever subject to the sense or imagination of man for the better avoydance whereof we must settle our mindes upon Christ in whom onely God is comprehensible 2. To believe any Doctrine concerning God without any tryall 3. Not to believe that which he hath revealed concerning himselfe in his Word We have spoken hitherto of the severall branches of the first Commandement What are the helpes of the obedience thereof The onely meanes to settle and uphold us in this spirituall worship of God is to endeavour to attaine and increase in the knowledge of him in Iesus Christ 2 Pet. 3. 18. to consider what great things he hath done for us Psalme 116. 12. 1 Jo. 3. 1. Yea in all our wayes to take knowledge of his presence promises and providence Prov. 3. 6. What are the meanes whereby we may attaine to the knowledge of God Principally twelve 1. Prayer 2. A simple heart desirous of knowledge 3. Hearing of the Word 4. Reading of the Word and holy Writings 5. Meditation in the Word 6. Conference 7. Diligence in learning 8. Remembrance of that we learne 9. Practice of that we learne 10. Delight in learning 11. Attentive marking of that which is taught 12. Meditation on the Creatures of God What are the hindrances of the obedience of this Commandement The neglect of the knowledge of God Hos. 4. 1. 8. 12. and not considering his words and workes Esa. 5. 12. 26. 10. 11. are the ground of all impiety and spirituall Idolatry here forbidden Esa. 1. 3. 4. What things are forbidden as meanes of this ignorance Five First Curiosity when a man would know more then God would have him know Secondly Vanity of minde when the minde is drawne away and occupied upon vaine and unprofitable things Thirdly Pride our owne knowledge when we think we know enough already Fourthly Forgetfulnesse of God and his Will Fiftly Wearinesse in learning and talking of God and his Will Hitherto of the first Commandement concerning the entertaining of of God in our hearts What is injoyned in the other three The meanes of his service for as in the first Commandement we are required to have so in the other wee are required to serve the Lord our God What be the branches of this service Either they are such as are to be performed at all times as occasion shall require or such as concerne a certain day wholly set apart for his worship The duties of the former kind are prescribed in the second and third of the latter in the fourth and last Commandement of the first Table How are the duties of the former kind distinguished They doe either concerne the solemne worship of Religion prescribed in the second Commandement or the respect we should carry to God in the common course of our lives laid downe in the third What doe you consider in the second Commandement Two things 1. The Injunction 2. The Reasons brought to strengthen the same What are the words of the Injunction Thou shalt not make to thy selfe any grauen Image nor any likenesse of things that are in Heauen aboue nor in the Earth beneath nor in the Waters under the Earth thou shalt not bow downe to them nor worship them Exod. 20. 4 5. VVhat is the scope and meaning of this Commandement To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth that we serve him not according to our fancies but according to his owne will Deut. 12. 32. VVhat is generally forbidden herein Every forme of Worship though of the true God Deut. 12. 31. contrary to or diverse from the prescript of Gods Word Mat. 15. 9. called by the Apostle Will-worship Col. 2. 23. together with all corruption in the true Worship of God 2 King 16. 10. and all lust and inclination of heart unto superstitious Pomps and Rites in the service of God VVhat are the parts of that Will-worship Either the worship of any besides God or of God himselfe any other waies then he hath commanded for both vices are here forbidden either to worship the true God falsly or to worship those things that are not God at all VVho doe chiefly off end in this kinde The Papists which give religious worship unto Creatures and serve God not according to his will prescribed in the Word but according to the Popes will and the Traditions of men VVhy doth the Lord forbid all these Corruptions under one instance of Images Because therein he foresaw there would be greatest abuse What doth he expresly forbid concerning them 1. That we make no Image to worship it 2. That we worship it not when it is made What is meant by making of Images All new devices and inventions of men in the service of God whereby we are forbidden to make any new Word new Sacraments new Censures new Ministries new Prayers new Fastings or new Vowes to serve him withall also all representations of any grace of God otherwise then God hath appointed or may be allowed by his Word as Christ condemned the Pharisees washing What by worshipping of them All use in Gods Service of any new devised Inventions or practising of them and all abuse of things commanded What is generally required in this Commandement That we worship and serve God in that holy manner which he in his Word requireth How is that to be done First we must use all those holy exercises of Religion publike and private which he commandeth Secondly we must perform all the parts of Gods Worship prescribed with Reverence and Diligence using them so carefully as may bee to Gods glory and our good Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandement with the first That the inward and outward worship of God ought to goe together For as in the first Commandement the Lord requireth that we should
our businesses in the six working dayes that our worldly affaires enter not or incroach into the possession of the Lords day Not only willingly but not so much as by any forgetfulnesse As when through want of foresight or forecasting the payment of mony due by obligation or any such businesses that might be prevented shall fall out on that day 2. We should sanctifie our selves and those that are under us to keep that day What is contrary to this The neglect of Preparation for the Sabbath before it come and of fitting our hearts for holy service when it is come What are the parts of this Commandement They are two First to keep the Lords rest Secondly to sanctifie this rest For it is not sufficient that we rest from worldly businesses but it is further required that it be a holy rest The first sheweth what works we are to decline upon this day the other what duties we are to performe What are the workes that we must decline and leave undone on the Lords day Not onely the workes of sinne which we ought to leave undone every day but also the workes of our ordinary callings concerning this life and bodily exercise and labours which upon other dayes are lawfull and necessary to bee done Marke 3. 4. Ezek. 23. 37 38. Num. 15. 32 33. Exod. 31. 10 11 12 13 14. 34. 21. Nehem. 13. 15 c. Esa. 58. 13. What instances have you in Scripture of the performance hereof The Israelites ceased both from those works which were of the least importance as gathering of sticks Num. 15. 32. and from such also as were of greatest weight as working at the Tabernacle and building the Temple on the Sabbath day and consequently all other workes betwixt these extreams as buying and selling working in seed time or harvest were forbidden unto them Are we as strictly bound to rest from all our outward businesses and to forbeare all worldly labour upon this day as the Israelites Yea so farre forth as the morality of the Commandement reacheth but by the Ceremoniall Law there was enjoyned unto the Iewes a more exact observation of outward rest which to them was a part of their Ceremonial worship whereas unto us the outward rest is not properly any part of the sanctification of the day or of the service of God but only a meanes tending to the furtherance of the same even as in Fasting and Prayer Fast is of it selfe no part of Gods service but a thing adjoyned thereunto and so farre forth onely acceptable in the worship of God as it maketh a way and readier passage for the other 1 Cor. 8. 8. What did that most strict observance of outward rest signifie unto the Jewes Their continuall Sanctification in this world Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come whereof this was a Type no lesse then the land of Promise Heb. 4. 4 5. 10. How was the latter of these specially typified In this world Gods Children are subject to the fiery tryall but after these troubles rest is provided for them 2 Thes. 1. 7. and no fire to be feared in that after world For a more lively representation of that there was a charge laid upon the children of Israel that no fire might be kindled throughout all their habitations upon the Sabbath day Exodus 35. 3. though it were for the very preparing of the meat which they should eate Exodus 16. 23. which was allowed unto them even in the two great solemne dayes of the Passeover Exo. 12. 16. Is it then lawfull for us to make a fire and dresse meat upon the Lords day Yea certainly because these were proper to the Pedagogy or manner of government of the Children of Israel under the Law as may appeate by this that there was no such thing commanded before the Law was given by Moses and consequently being not perpetuall must necessarily follow to bee Ceremoniall Now after the Sabbath that Christ our Lord rested in the grave the Ceremoniall Sabbath lyeth buried in that grave together with those other Rites which were shadows of things to come the body being in Christ Col. 2. 16 17. Therefore we being dead with Christ from these Ceremonies are no more to be burthened with such Traditions ibid. verse 20. Nor to bee brought under the bondage of any outward thing It is a liberty purchased unto us by Christ and we must stand fast unto it that blessed houre being come wherein the true worshippers are to worship the Father in Spirit and Truth John 4. 23. To leave then the Ceremoniall Sabbath and to come to the Morall How is the Rest required therein laid downe in the fourth Commandement By a Declaration First of the Works from which there must be a cessation Secondly of the persons that must observe this Rest. How is the former of these expressed In these words In it thou shalt not doe any Worke Exodus 20. 10. What is required of us hereby That for the space of that whole naturall day we cease in minde and body from all our worldly labours yea from the workes of our lawfull Calling and all other earthly businesses whatsoever more then needs must be done either for Gods glory or mans good What gather you of this That all exercises which serve not in some degree to make us fit to the Lords worke are unlawfull upon the Lords day Why doe you say that we must rest in minde and body Because this rest must be of the whole man in thoughts words and deeds Esa. 58. 13. Is it meerely unlawfull to doe any bodily or outward businesse on the Lords day No. First for such works are excepted as are presently necessary either for common honesty or comelinesse Secondly the actions of Piety requisite for the performance of Gods service on that day Acts 1. 12. Mat. 12. 5. Thirdly extraordinary exigents of Charity for the preservation of the Common-wealth 2 Kings 11. 9. Fourthly the preservation of our owne and others life health and goods in case of present necessity or great danger of their perishing if they were not saved on that day Mat. 12. 10 11. Marke 3. 4. Luke 13. 15 16. What be the speciall breaches of this part of the Commandement 1. The making of the Sabbath a common day through common labours in our ordinary callings Neh. 13. 15. vaine speech and talking of our worldly affaires Esa. 58. 13. thinking our owne thoughts and no other but a common use of the Creatures 2. The making it a day of carnall rest unto idlenesse feasting pastimes c. which draw our mindes further from God then our ordinary labours Exod. 32. 6. Whither are referred all recreations which distract us as also excessive eating and drinking which causeth drowsinesse and unaptnesse unto Gods Service and Worship 3. The making it a day of sinne or the Devills holy day by doing that on the Lords day which is no day lawfull Mar.
blessing of God upon the week going before What are the private duties that are to be performed out of the Church Such as we performe either in secret by our selves alone or in common with our families at home or others abroad both before the publick exercises in the Church the better to performe them and after the more to profit by them What be they in particular First Private Prayer Secondly Reading of the Word Thirdly holy Conference touching the Word of God and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16. Fourthly Examination of our selves and those that belong to us what we have profited by the hearing of the Word and other exercises of Religion Fiftly Catechising of our families Sixtly Meditation upon Gods Word Properties and Workes as well of Creation as of Providence especially that which he exerciseth in the government of the Church Psal. 80. 88. 92. Seventhly reconciling such as are at variance and visiting the sick relieving the poore c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath VVhat proofe have you of this continuall exercise and imployment 1. In the Law every evening and every morning were Sacrifices which on the Sabbath were multiplyed Numb 28. 9. 2. The 92. Psalme entituled A Psalme for the Sabbath to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same untill night That wee may know then how to spend a Sabbath well declare more particularly how we may bestow the whole time in exercises of holines and first begin with the evening preparation Our care must be over night that having laid aside all our earthly affaires we begin to fit our selves for the Lords service that so we may fall asleep as it were in the Lords bosome and awake with him in the morning VVhat must be done in the morning when we awake We are to put away all earthly thoughts and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after wherein first we are to consider the great benefit of the Lords Sabbath and so cheere up our hearts in the expectation to enjoy the same Secondly to covenant with the Lord more religiously to sanctifie the whole day after In making of our selves ready what are we to doe Rising as early for the Lords service as we doe for our owne businesses and bestow no more time nor care about our apparell and such like then needs must we may then occupy our minde about such matters as bee most fit for that time which ordinarily may be these two 1. To thinke upon Gods goodnesse in giving us such apparell and other necessaries which many others want so that wee may judge all things we have rather too good for us then bee discontented with any thing we enjoy 2. Considering how well our bodies be apparelled and provided for to seek more to have our soules better apparelled with Christ Iesus Being up and ready what are we to set our selves to Wee must set our selves to our morning sacrifice either alone or with others if it may be some short Prayer for our preparation being used VVhat Meditations must we here enter into Two especially the one for that which is past the other for that which is to come VVhat for that which is past To cast our weeks account at least how God hath dealt with us in benefits and chastisements and how wee have dealt with him in keeping or breaking his Commandements that by both we may finde matter to comfort and humble us to move us to thankfulnesse for mercies received and to earnest suit and labour for pardon of our trespasses and supply of all our necessities VVhat for that which followeth To prepare our selves for the publick Ministerie and as it were to apparell our selves and make our selves fit to go to the Court of the Lord of Hosts with his children and before his Angels What things are necessary hereunto 1. A due regard whither we goe before whom what to doe and what ends wherewith to honour God and to receive grace from him 2. An earnest hunger so to use the meanes to Gods honour and our good 3. True faith that we shall enjoy our desire 4. Ioy and Thankfulnesse in the hope of such Blessings 5. Humility in regard of our unworthinesse 6. Vnfained purpose of amendment of life What must be added unto these To the Meditations fervent Prayer must be joyned and Reading for our furtherance in Gods service and such as conveniently can are to joyne together in a Christian Family to read pray and confer and Governours to instruct their Families in such matters as are then befitting Having thus spent the time privately what is to be done in publick We are to goe to Church in all comely sort before the publick Ministry is begun and then with all diligence to attend and to give consent thereunto and so to take to heart whatsoever shall be brought unto us that by all the holy exercises we may be edified in all needfull graces The publick Ministry ended what are we to doe We are to occupy our minds on that we have heard and when we come to place and time convenient to set our selves more especially to make use of it to our selves and others pertaining to us and to water it with our prayers that it may grow and bring forth fruit What say you to our diet and refreshing of our nature on this day Care would be had that it be such as every way may make us fitter for holy duties And to this end we are to season it with Meditation and speeches of holy things How is the afternoone to be spent 1. The time before the Evening Sacrifice we are to bestow either alone or with others in such Exercises as may best quicken in us Gods Spirit 2. For the Evening Sacrifices in all respects to behave our selves as in the Morning and to continue to the end 3. This publick Ministry fully ended to keep our minds in like sort as before on that we have heard and so being come home either alone or with others to enter into an examination of our selves for the whole day How are we to end the day 1. With thanks for Gods blessings on our labours 2. Humble suit for pardon of all our faults escaped 3. Earnest desire of grace to profit by all that we may persevere unto the end and be saved Doe you make any difference betwixt the Sabbath nights and other nights Yes we should lay our selves downe to rest in greater quietnesse that night upon the sense and feeling of the former Exercises so that our sleep should be the more quiet by how much the former Exercises of that day have been more holy otherwise we should declare that we have not kept the whole day so
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
Christians enabled by understanding and grace to judg and aright to performe this weighty duty Zach. 12. 12 c. unlesse any be exempted by present debility Matth. 12. 7. 1 Sam. 14 29 30. but differently according to the divers occasions of fasting and the kindes thereon depending whereof before hath been spoken May those that are under the government of their Parents or Masters fast without leave of them No but in the publike all may fast Are all persons meet for this exercise of fasting By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth that they that are meet for this exercise must not be Novices in the profession of the truth no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Luke 5. 33. Is it so hard a matter to abstaine from a Meales meat and such bodily comforts for a small time which the youag sucking babes and the beasts of Nineveh did and divers beasts are better able to performe then any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowing of our behaviour in this service of God but also of power and ability to goe under the weight of the things we humble our selves for which strength if it be wanting the fast will be to those that are exercised in it as a peece of new cloath sewed into an old garment which because it is not able to beare the stresse and strength of hath a greater rent made into it then if there were no peece at all What gather you hereof That it is no marvell that where there is any abstinence and corporall exercise in Popery yet that the same makes them nothing better but rather worse having not so much as the knowledge of this service of God much lesse any spirituall strength and ability to performe it with What then are the parts of a true Christian Fast They are partly outward partly inward 1. Bodily exercises serving to the inward substances 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise and making it profitable to the users What is the bodily exercise in fasting It is the forbearing of things otherwise lawfull and convenient in whole or in part for the time of humiliation so as nature be chastised but not disabled for service and the delights of the sense laid aside but yet without annoyance and uncomelinesse What are those outward things that are to be forborne during the time of fasting First food Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting and the word doth signifie an utter abstinence from all meats and drinkes and not a sober use of them which ought to be all the time of our lives Wherefore this outward exercise is thus described Luke 5. 33. The Disciples of John and the Pharisees fast but thine eat and drinke What is here to be considered A charge upon Popery For the greater sort of people amongst them in the day of their Fast fill their bellies with bread and drinke and the richer sort with all kinde of delicates flesh and that which commeth of flesh onely excepted So that the fasting of the one and the other is but a fulnesse and the latter may be more truely said to feast then a fast It seemeth you make it unlawfull for those that fast to eat any thing during their fasting Not so if for help of weaknesse the taking of meat be moderately and sparingly used as before hath been observed What other things are outward The ceasing from labour in our vocations on the day of the Fast Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting in which respect such times are called Sabbaths Levit. 23. 32. The laying aside of costly apparell or whatsoever ornaments of the body and wearing of homely and courser garments Exodus 33. 4 5. Jonah 3. 5 6. The forbearing of Sleep Musicke Mirth Perfumes c. Dan. 6. 18. 10. 2 3. And this abstinence is required of all that celebrate the Fast But of married persons there is further required a forbearance of the use of the marriage bed and of the company each of other 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things By abstinence from meat and drinke by wearing of courser apparell by ceasing from labour in our Callings and by separation in married persons for the time wee thereby professe our selves unworthy of all the benefits of this present life and that we are worthy to bee as farre underneath the earth as wee are above it yea that we are worthy to be cast into the bottome of hell which the holy Fathers in times past did signifie by putting ashes upon their heads the truth whereof remaineth still although the ceremony be not used What is the spirituall substance of duty whereto the bodily exercise serveth It is an extraordinary endevour of humbling our souls before the Lord and of seeking his face and favour Ezra 8. 21. wherein that inward power and strength whereof we speak is seen Wherein doth it consist 1. In the abasing of our selves Joel 2. 13. by examination confession and hearty bewailing of our own and the common sins Ezra 9. 3 4. Neh. 9. 1 2 c. Dan. 9. 3 4 5 c. 2. In drawing near unto the Lord by faith Luk. 15. 18 21. and earnest invocation of his name Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law and threats of God the later upon the Gospel and promises of God touching the removing of our sins and Gods judgments upon us for them How agreeth this with the Popish Fast It faileth in both parts for in stead of humbling themselves and afflicting their soules they pride themselves and lift up their mindes in thinking they deserve something at Gods hands for their fasting which is great abomination Neither have they upon the dayes of their Fast any extraordinary exercise of prayer more then upon other dayes of all which it may appeare how small cause they have to boast of their fasting which in all the warp thereof hath not a thread which is not full of leprosie What is required in our humiliation Anguish and grief of our hearts conceived for our sins and the punishment of God upon us for which we ought to be humbled in fasting For the effecting whereof we are to set before our eyes 1. The glasse of Gods holy Law with the bitter curses threatned to the breakers thereof 2. The examples of vengeance on the wicked 3. The judgments now felt or feared of us 4. The spirituall contemplation of our blessed Saviour bleeding on the Crosse with the wounds which our sinnes have forced upon him Zach. 12. 10 c. What is required in our drawing neare unto the Lord by Faith Not onely
he gave him the Tree of life to be a pledge of his promise It was not the Tree of life that gave Adam life but the promise Adam might have lived by the promise without the Tree but the Tree could doe him no good without the promise Thus God promiseth Christ and his benefits to the faithfull and to their seed and then he gives us Baptisme to seale these promises it is not Baptisme that saves us but the promises it is not water that purgeth our sins but the bloud of the Covenant why then was the Sacrament added for our weaknesse to be a strengthening to our faith not to give any strength or efficacy to the Covenant made in the bloud of Christ Gods Word is as sure as his bond his promise is as effectuall as his seal and shall as surely be accomplished the Sacraments onely give strength to our faith in apprehending it What infer you from this That where God is pleased to dispense his seals and Sacraments they are great comforts and pledges of his love and to despise or sleight them were a horrible sleighting even of the Covenant it selfe But where he denieth means and opportunity of enjoying the signes the things signified are never the farther off or lesse effectuall It is said Gen. 17. 14. that the uncircumcised should be cut off from Gods people because he had broke the Covenant but it is meant onely of voluntary and wilfull refusing of Circumcision for the people of God in the wildernesse were forty years without the outward sign of Circumcision they were not without the inward grace Davids child died the seventh day a day before the time appointed for Circumcision and yet both his words and his cariage expresse that he doubted not of the salvation of it so the theef upon the Crosse beleeving in Christ was received with Christ into Paradise though he were never baptized hee had the inward grace of Baptisme the washing of the bloud of Christ though not the outward signe when God affordeth means wee must wait upon him for a blessing in them and by them when he doth not afford means we must not tie the working of his grace to them God who sanctifieth some in the womb knows how to sanctifie all his elect infants and by his Spirit apply the merits of Christ unto them without the outward water Some have the outward signe and not the inward grace some have the outward sign and the inward grace some have the inward grace and not the outward sign we must not commit Idolatry by deifying the outward element the rule will hold It is not the want of the Sacraments but the contempt or wilfull neglect of them that is dangerous What other errors of opinion and practise doe you observe about Baptisme As some through ignorance and superstition have too high a conceipt of the outward signs so others through ignorance and prophanenesse have too mean and base an opinion of them some there are who esteem of Baptisme as of a meer Ecclesiasticall ceremony and Church complement as if there were no serious vertue or efficacy in it or profit to be expected by it or had no other use but to give the childe a name and there is an end they look no further How doth it appear that some have so sleight an opinion of this Ordinance By their answerable practises such as these and the like 1. Often Baptism is deferred and that upon every trifling occasion as if it were a businesse of no great weight and moment but might attend every ones leisure and many times through delay the child dieth without it which though it doth nothing prejudice the childes salvation yet it will lie heavy upon the parents conscience for neglecting Gods Ordinance when he afforded opportunity 2. Often the Minister is sent for home to perform that service with few in a private chamber when no eminent necessity urgeth to the dishonour of so sacred a businesse which ought to bee a most solemne and publike action of the whole Congregation 3. Though the child be brought to Church yet often some by-day is chosen and not the Lords Sabbath and it is then done as if it were only womens worke to be present at Baptisme who have most leisure to spend time about matters of smaller consequence 4. If it be on the Sabbath then the maine care and preparation is about matters of outward pomp and state every thing is fitted and prepared for the purpose but onely that which should chiefely be viz. the hearts and mindes of those that goe about a businesse of that nature 5. While the Sacrament is in performing the demeanor of many shew that they have a slight opinion of that service some turning their backs upon it going out of the Church so soon as sermon is done as if the word was worth the minding but not the Sacrament others prating and talking all the while as if there were nothing for them to learne by but no duty for them to performe in that action 6. Lastly infants are brought to the Sacrament of Baptisme in their infancy but are never by their parents taught the doctrine of Baptisme when they come to years of understanding Baptisme is not made use of as it ought in the whole course of mens lives these things shew that men commonly have a meane conceit of this Ordinance What is the best way to reforme these irreligious practises A serious pondering considering of the high dignity of this divine ordinance that wil cause a devout reverent demeanor in that holy busines 1. Every one should consider that it is no customary formallity but an honourable ordinance instituted by the lawful authority of God himselfe who never imposed any service upon his Church in vain It was honoured by our Saviour Christ himself who sanctified it unto us by submitting unto it in his owne sacred person confirmed by his practise by his precept c. 2. Every one should consider that there are infinite mercies sealed up by it to the faithful and to their seed It is a visible admittance of thy child if thou beest a Parent into the Congregation of Christs flock signifying its interest in the heavenly Ierusalem which is above Is this a busines to be mumbled over in a corner Christ came from Galile to Jordan to be baptized is the receiving of thy child into the bosome of the Church in a full Congregation no comfort unto thee is it not mercy to see the bloud of Christ ministerially sealed up unto thy Infant to purge it from that pollution which it hath brought into the world with it which also thou makest confession of by presenting it to this mysteriall washing Is it not joy to thy heart to heare the whole Congregation of Gods Saints pray for thy childe and that God hath honoured thee so much as to count thy very childe holy and within his Covenant thinke on these things 3. Every one that
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
every thought to the obedience of Christ. Where as wee must needs acknowledge that it is God which worketh in us both to will and to doe and that it is hee which sanctifyeth us wholly so are wee taught likewise to beleeve that both hee who sanctifyeth and they who are sanctifyed are all of one namely of one and the self-same nature that the sanctifyer might not bee ashamed to call those who are sanctifyed by him his brethren that as their nature was corrupted and their blood tainted in the first Adam so it might bee restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might bee transmitted unto the heires of salvation The same God that giveth grace is hee also that giveth glory yet so that the streams of both of them must run to us through the golden pipe of our Saviours humanity For since by man came death it was fit that by man also should come the resurrection of the dead Even by that man who hath said Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day Who then shall come to bee glorifyed in his Saints and to bee made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby hee is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him bee glory and dominion for ever and ever Amen PHILIP 3. 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD FINIS 1 Pet. 1. 19. 21. 2 Tim. 3. 15 16 17. 1 Tim. 1. 17. Psalm 147. 5. Exod. 34. 6 7. 1 Joh. 5. 7. 1 Chron. 29. 11 12. Psal. 145. 10 11 12. Act. 17. 24. Gen. 1. 26 27. Psal. 103. 19. 66. 7. Jude ver 6. Rev. 12. 7. Gal. 3. 10. Gen. 2. 17. Eccl. 7. 31. Rom. 5. 12. 14. Gal. 3. 10. Deut. 28. 45. Mat. 1. 21 22 23. Gal. 4. 4 5. Phil. 2. 7 8 9. Heb. 5. 4 5. Rom. 8. 34. Heb. 10. 12. Luk. 4. 18 19. Isay 9. 6 7. Heb. 3. 1. 2 Tim. 1. 9. Heb. 12. 23. Cant. 2. 16. Joh. 17. 21 22 23 24. Rom. 3. 24 25 26. and 4. 6 7. Rom. 8. 15 16 17. 23 24 25. Eph. 1. 4. Col. 3. 9 10. 12. 14. Mat. 22. 37 38 39 40. Exod. 20. 2 3. Exod. 20. 5 6. Exod. 20. 7. Exod. 20. 8 9 10 11. Exod. 20. 12. Exod. 20. 13. Exod. 20. 14. Exod. 20. 15. Exod. 20. 16. Exod. 20. Acts 26. 20. 2 Cor. 7. 10 11. Jer. 31. 18 19. Eph. 6. 10 11 12. 1 Pet. 5. 8 9. Gal. 6. 14. Rom. 8. 35 36 37. Gal. 5. 14. Col. 3. 5 6. Lev. 1. 74 75. Tit. 2. 11 12 13 14. Matth. 6. 6 7. Matth. 6. 9 10. Ver. 11. 12 13. Matth. 6. 13. Matth. 5. 16 17 18. Eph. 4. 28 29. Heb. 13. 16. Rom. 10. 14 15. Eph. 4. 11 12 13. Rom. 4. 11. Matth. 18. 15 16 17. Heb. 9. 1. 9 10. 1 Cor. 10. 1 2 3 4. Joh. 1. 17. Heb. 12. 27 28. Matth. 28. 19. 1 Pet. 3. 21. 1 Cor. 11. 23 24. 1 Tim. 4. 12 13. 2 Thes. 2. 3 4. Heb. 9. 27. 1 Thes. 4. 15 16 17. 1 Cor. 15. 51 52. Matth. 25. 34 35. All men desire eternall happinesse Religion the means to obtain happinesse No salvation but by the true Religion Diverse kindes of false Religion What Christian Religion is Of Catechising what it is Where to bee used and by whom The necessity of it a Eccles. 1. 2. True happines consisteth in God How we come to injoy God b Job 22. 21. c Joh. 17. 3. Gal. 4. 9. d Eccle. 12. 13. e 2 Cor. 5. 9. f 1 Sam. 2. 30. Means to know God By his Divine Works and holy Word Job 22. 20. Joh. 6. 68. Of the Divine Works of God Plato Galen Homer Virgil. Ovid. The uses of knowing God by his Works Of Gods holy Word the Scriptures How the Scriptures were delivered Revelations Oracles Visions What Scripture is That the Scriptures are the Word of God Reasons to prove God to be the Author of the holy Scriptures 1 Efficient Instrumentall 2 The simplicity and sincerity of the writers 3 The quality and condition of the Penmen of holy Scriptures 4 The heavenly matter of holy Scripture 5 The Doctrine of the Scriptures above humane capacity 6 The concord of the several writers one with another 7 The prophesies fulfilled in their due time 8 The Majesty and authority of the Scriptures 9 The motives used in them to perswade not reason but commands 10 The end and scope of the Scriptures which is Gods glory 11 Their admirable power 12 Their antiquity 13 The hatred of the Devill and wicked men against them 14 The preservation of the Scriptures 15 Their power to humble a man and raise him up again 1 Cor. 14. 25. 16 The consenant testimony of all men at all times 17 The known miracles done by the Writers of the Scriptures 18 The testimony of the Spirit in the hearts of men That the authority of the Scriptures doth not depend on the Church What are the books of holy Scriptures In what language the Old Testament was writen That the Scriptures of the Old Testament were first writen with vowels and pricks The books of Moses The books of the Prophets The Historicall books The Doctrinal books The Poeticall books The Prosaicall books The Apocryphall books The errors of the Apocryphal Books Of the books of the New Testament The properties of the holy Scriptures As 1 holy 2 Highest in authority 3. Sufficient in themselves That the Scriptures are a perfect rule for doctrine life and Salvation Objections against the sufficiency of the holy Scriptures answered Tim. Qu. An. Of the perspicuity of the holy Scriptures The Papists objections against the perspicuity of the Scriptures answered Ans. Why God hatâ— left some places of Scripture obscure Of the Translation of holy Scriptures An objection grounded on various readings answered Why the Scriptures must be expounded by the Scriptures The use of holy Scriptures Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered That there is a God Of the Nature of God Of Gods Essence The name of God Of the Properties or Attributes of God A description of God God a Spirit The perfection of God The felicity of God Of the simplenesse or singlenesse in God Gods infinitenesse Gods immensity or greatnesse Gods eternity The life of God Of the knowledge and wisdom of God Fore-knowledge and Counsell of God The Counsell of God Gods absolute wisdome and knowledge 1
himself he can doe nothing but sin Jer. 13. 23. neither is there any thing pure unto him Tit. 1. 15. What is Originall sin It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception infecting all the powers of their souls and bodies and thereby making them drudges and slaves of sin for it is the immediate effect of Adams first sin and the principall cause of all other sins How is this sin noted out unto us In that other sinnes have their speciall names whereas this is properly called sinne because it is the puddle and sinke of other sinnes and for that also the more it is pressed the more it bursteth forth as mighty streams are that cannot be stopped till God by his holy Spirit restrain it Wherein doth it specially consist Not only in the deprivation of justice and absence of good but also in a continuall presence of an evill principle and wicked property whereby we are naturally inclined to unrighteousnesse and made prone unto all evill Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of Gods Image consisting chiefly in wisdome and holiness whereof we are now deprived and the impression of the contrary image of Satan John 8. 41 c. called Concupiscence Rom. 7. 7. Jam. 1. 14. consisting first in an utter disability and enmity unto that which is good Rom. 7. 18. 8. 7. Secondly in pronenesse to all manner of evill Rom. 7. 14. which also every man hath at the first minute and moment of his conception contrary to the opinion of the Pelagians who teach that sinne commeth by imitation Is the Image of God wholly defaced in man No if we take it in a large acception For man remaineth still a reasonable creature and capable of grace having the same parts and faculties he had before and in them some reliques of Gods Image Gen. 9. 6. Jam. 3. 9. As in the understanding some light John 1. 9. in the conscience sometimes right judgement Rom. 2. 15. in the will some liberty to good and evill in naturall and civill actions Rom. 2. 14. and freedome in all things from compulsion c. Is there not a power left in man whereby he may recover his former happinesse Man hath still power to perform all outward actions but not to change himselfe untill he be changed by the grace of God Is man then able to perform the Law of God perfectly They that are not born again of God cannot keep it all nor in any one point as pleasing to God thereby in respect of themselves For except a man bee borne of God hee cannot see the Kingdome of heaven nor enter therein neither can he keep the Commandements of God Moreover all men by nature being conceived and born in sinne are not onely insufficient to every good thing but also disposed to all vice and wickednesse Can man in this estate doe no good thing to please God to deserve at least something of his favour We have lost by this sinne all the righteousnesse we had in our creation so as now if God should say to us Think but a good thought of thy selfe and thou shalt be saved we cannot but our nature is as a stinking puddle which within it selfe is loathsome and being moved is worse But doth not God wrong to man to require of him that he is not able to performe No for God made man so that he might have performed it but he by his sins spoiled himselfe and his posterity of those good gifts Is this corruption of nature in all the children of Adam Yea in all and every one that are meer men none excepted Rom. 3. 10. 5. 15. All children since Adams fall being begotten in it Ps. 51. 5. How then doth the Apostle say that holy parents beget holy children Parents beget children as they are by nature not as they are by grace How is originall sin propagated and derived from the Father to the Sonne Wee are not to bee so curious in seeking the manner how as to marke the matter to bee in us even as when a house is on fire men should not be so busie to enquire how it came as seeing it there to quench it But this we may safely say that what effect the committing of the first sinne wrought in the soule of Adam the same it doth by the imputation of it work in the soules of his posterity as therefore the committall of that sin left a staine behind it in his nature being like a drop of poyson that being once taken in presently infecteth the soundest parts or like the dead flye that marreth the most precious ointment of the Apothecary so in the creation and infusion of our soules into our bodies God justly imputed the same transgression unto us the same corruption of nature as the just punishment of that sin must ensue in the like manner Hath this inbred sin wherein every one is conceived equally polluted all men Yes though not altogether alike for disposition and motion to evill for experience teacheth us that some are by nature more milde courteous and gentle then others which difference notwithstanding is not so much in the natures of men as in the Lord who represseth these sins in some which he suffereth to rise up in others In what part of our nature doth this our corruption abide In the whole man from the top to the toe and every part both of body and soule Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosie that runneth from the crowne of the head to the sole of the foot but chiefly it is the corruption of the five faculties of the soule which are thereby deprived of that holinesse wherein God created them in Adam Is not the substance of the soule corrupted by this sinne No but the faculties onely depraved and deprived of originall holinesse For first the soule should otherwise be mortall and corruptible Secondly our Saviour took our nature upon him without this corruption To come then to the speciall corruptions of the five faculties of the soul. Then first how this sin is discerned in the Vnderstanding The mind of man is become subject to blindnesse in heavenly matters First Darknesse and ignorance of God of his will and of his creatures 1 Cor. 2. 14. Eph. 4. 17 18 19. Rom. 8. 5. Secondly uncapablenesse unablenesse and unwillingnesse to learn though a man be taught Rom. 8. 7. Luk. 24. 45. Thirdly unbeleefe and doubting of the truth of God taught and conceived by us Fourthly vanity falshood and error to the embracing whereof mans nature hath great pronenesse Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. 16. 25. What use make you of this corruption of the understanding That the originall and seeds of all heresies and errors are in mans heart naturally without a teacher and therefore we should distrust our own knowledge to lead us in the matters of God and Religion and
onely be directed by Gods holy word How is the Memory corrupted First with dulnesse and forgetfulnesse of all good things that we should remember notwithstanding we have learned them often Secondly with readines to remember that we should not and to retain errors and vanities as tales and playes much more then godly matters What use make you hereof As first to bewaile the defects of our understanding so to lament our forgetfulnesse of good things Secondly to distrust the faithfulnesse or strength of our memories in hearing and learning good things and to use all good helps we can as often repeating them writing and meditating on them Thirdly not to clogge our memories with vanities for which we should rather desire the art of forgetfulnesse How is the Will corrupted First with a disablenesse and impotency to will any thing that is good in it selfe Rom. 5. 6. Phil. 2. 13. Secondly with slavery to sin and Satan the will being so enthralled Rom. 6. 20. 7. 23. and hardened Eph. 4. 18. that it onely desireth and lusteth after that which is evill Gen. 6. 5. Job 15. 16. Thirdly with rebellion against God and any thing that is good Rom. 8. 7. What use are we to make hereof First that we have no free will left in us since Adams fall for heavenly matters Secondly that for the conversion either of our selves or any other we must not look for it from man but pray to God to convert man who worketh in us both the will and the deed Phil. 2. 13. Heb. 2. 5. as the Prophet saith Convert thou me and I shall be converted Lam. 5. 21. How are the affections corrupted The affections of the heart which are many as love and hatred joy and sorrow hope and feare anger desire c. are subject to corruption and disturbance Gal. 5. 24. James 4. 15. Job 15. 16. First by being set upon unmeet objects in affecting and being inclined to the things they should not be and not to those they should thus we hate good and love evill 1 Kings 22. 8. And in a word our affections naturally are moved and stirred to that which is evill to embrace it and are never stirred up to that which is good unlesse it be to eschew it Secondly by disorder and excesse even when we doe affect naturally good things as for our own injuries we are more angry then for Gods dishonour when we are merrie we are too merrie when sad too sad c. What use make you of the disorder of the affections First to keep our selves from all occasions to incense them to sinne whereunto they are as prone as the tinder to the fire Secondly to labour to mortifie them in our selves that we may be in regard thereof pure Nazarites before God Gal. 5. 24. Col. 3. 5. How is the conscience corrupted It is distempered and defiled Tit. 1. 15. both in giving direction in things to be done and in giving judgment upon things done How in the former It sometime giveth not direction at all and thereupon maketh a man to sin in doing of an action otherwise good and lawfull Rom. 14. 23. sometime it giveth direction but a wrong one and so becometh a blind guide forbidding to doe a thing which God alloweth and commanding to doe things which God hateth 1 Cor. 8. 7. Col. 2. 21. John 16. 2. How in the latter When it either giveth no Judgement at all being left without feeling or when it hath an evill feeling and sense How is it left without feeling When it is so senselesse and benummed with sin that it never checketh a man for any sin Eph. 4. 18 19. called a cauterized conscience 1 Tim. 4. 2. which reseth from the custome of sinning Heb. 3. 13. How doth it faile when it hath a feeling but a naughty one Sometimes in excusing sometimes in accusing How in excusing First when it excuseth for things sinfull making them no sinnes or small sins and so feeding the mind with vain comforts Mark 10. 20. Gen. 3. 10. 12. Secondly when as it excuseth us for having a good intent without any warrant of Gods word 1 Chron. 13. 9. How in accusing First when for want of time direction and lightening it condemneth for doing good as a Papist for going to Sermons condemning where it should excuse and so filling the mind with false feares Secondly when accusing for sin it doth it excessively turmoyling a man with inward accusations and terrors Esa. 57. 20. and drawing him to despair by such excessive terror as may be seen in Cain and Judas What use are we to make of this confusion of the conscience First seeing it doth thus abuse us we are never to make it a warrant of our actions unlesse it be directed by Gods word Secondly we are to feare the terror of the great Judge of heaven and earth when we are so often and so grievously terrified with our little Judge that is in our soul. What corruption hath the body received by originall sinne It is become a ready instrument to serve the sinfull soule having both a pronenesse to any sin the soul affecteth and likewise an eagernes to commit it and continue in it Rom. 6. 12. 19. whereby it is come to passe that the bodily senses and members are 1. As Porters to let in sin Job 31. 1. Psal. 119. 37. Matth. 5. 29 30. 2. The instruments and tooles of the mind for the execution of sinne Rom. 3. 13 14 15 6. 13. VVhat use are we to make of this doctrine of originall sinne First the due knowledge thereof serveth to humble the pride of man remembring that he is conceived in so sinfull a sort that howsoever the branches of his actions may seem green yet is he rotten at the root Secondly it should move him with all speed to seek for regeneraon by Christ seeing he hath so corrupt a generation by Adam VVhat is actuall sinne It is a violation of Gods Commandements done by us after the manner of Adams transgression Rom. 5. 14. to wit a particular breach of Gods Law in the course of our life which proceedeth as an evill fruit from our naturall corruption and leaveth a stain in the soule behind it Jer. 13. 23. which polluteth the sinner and disposeth him to further evill How is such sin committed Either inwardly or outwardly How inwardly First by evill thoughts in the mind which come either by a mans own conceiving Gen. 6. 5. Matth. 15. 19. or by the suggestion of the Devill John 13. 2. Acts 5. 3. 1 Chron. 21. 1. Secondly by evill motions and lusts stirring in the heart against the righteousnesse of the Law which condemneth the very first motions of evill that arise from our corrupt nature How outwardly By evill words and deeds Esa. 3. 8. which arise from the corrupt thoughts and motions of the heart when any occasion is given Matth. 15. 19. So that the imagination of mans heart the words of