4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
we presently fall a committing the contrary Vice Hope is a sure and certain expectation of Everlasting Life Hope freely to be given for Christs sake and of a mitigation or asswagement of present evils and of a deverance from the same evils of this life and an expectation and looking for all Blessings necessary unto Salvation according to the Counsel and Will of God which Hope springeth from Faith for it is an expectation of such good things to come as God hath promised and Faith believed In expectation especially consisteth the very nature of Hope Rom. 8.24 If we hope we wait The proper object of Hope consisteth in good things herein it differeth from Fear These good things are not past nor present but to come neither are nor have been seen for Hope which is seen is no hope Rom. 8.23 They are such good things as God hath promised for true Hope is termed The Hope of the Gospel Col. 1.23 And such as Faith believeth for Faith is the ground of things hoped for Heb. 11.1 And By Faith we wait Gal. 5.5 Faith is the Mother Hope the Daughter Faith brings forth Hope and Hope nourisheth Faith for except a man hopes and waits for that which he believes his Faith will soon decay and according to the quality and quantity of Faith is the quality and quantity of Hope Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates and from Temporary Faith A man hath never Faith to believe but he hath Hope which makes him expect what he believes yet true Hope may be mingled with Fear for if there be nothing but Hope it is a sign that Hope is not good This lively Hope makes us labor for the accomplishment of what we believe it keeps our heads above the waves of Adversity without which of all men a Christian is most miserable 1 Cor. 15.19 it being simply and absolutely necessary to Salvation for where no Hope is there is no Faith And as it is true That no man can hope except he first believe the Promises so it is as true That Faith is necessarily upheld and nourished by Hope Faith is Hopes Foundation Hope Faiths Nourishment Faith believes the Promises Hope waits for the fulfilling of them Faith believeth and is perswaded of life Eternal Hope looketh when it shall be revealed for this cause Paul saith We are saved by Hope Rom. 8.24 The Love of God is a holy Disposition of the heart arising from Faith Love whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things which Love is so Necessary to Salvation as he that hath it not is in a cursed and damnable condition he is not in Christ if he do not love for there is a tye between all these Faith Repentance Love therefore they are used promiscuously And indeed if we Love not God we rob him for he bought us to be his that is to love him otherwise we rob God of our selves Now the way to Love God is To pray earnestly to acknowledge the power of the Holy Ghost to go to him and say Lord of my self I am not able to do it This acknowledgement of the power of the Holy Ghost is the way to prevail for unless the Holy Ghost kindle this fire of Love in us from Heaven we shall no more have it then cold water is able to heat it self Though the Preachers speak with the tongues of Angels yet shall we not be brought to love the Lord till he shew himself to us till he opens the cloud and shews us the Light of his countenance It was Moses his Prayer Shew me thy Glory that is thy Excellency which is exceeding glorious Moses asked not this to no purpose to satisfie his fancy for then the Lord would not have heard him but that by the better knowing the Lord he might love him the more for a principal means to the love of God is the knowledge of God and indeed therefore we love him not because we know him not This is the reason the Angels and the Saints love him most because they know him most and why in heaven when we shall be present with him shall we love him so abundantly but because we shall then know him face to face The Fear of God Fear is To acknowledge the infinite Anger of God towards sin his great Power to punish sin his Wisdom and Justice and that Right and Dominion which he hath over all Creatures which Fear is a great part of the Worship of God and one infallible Sign of the true Religion for that Religion is true wherein God is truly worshipped and that is but one and in it onely men shall be saved Which true Christian Religion is a Spiritual Band whereby men in a certain holy Reconciliation are made one with God and are kept in his Love and Fear that at length they may be made partakers of his heavenly Glory and of blessed Life And though all grant that to be the true Religion which hath been delivered by God himself yet which may be that Religion delivered from above will never be agreed on amongst men till our Lord Jesus returning to Judgement decide the Controversie Now we must not understand this Fear to be a servile Fear arising from a knowledge and an accusing of sin and from a feeling of Gods Judgement and Anger against sin and is a shunning and hatred of God and Punishment not of sin and is so much the greater how much the more certain expectation there is of everlasting Damnation and how much the greater despair there is of the Grace and Mercy of God But the Fear required in this Commandment is a Filial Fear such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and yet notwithstanding are always perswaded of the love and minde of their Father towards them So that the Fear of God in the Regenerate in this life is an acknowledging of sin and the wrath of God and an earnest grief for the sins committed for the offending of God and for those calamities which by reason of sin both we and others sustain with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ Mat. 10.28 Thus God alone is the proper object of Fear for what fear is due to man is due to him onely in and for the Lord whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him which is to be feared And the extent of this Filial Fear of God is so large as without it other holy Duties cannot be well performed yea the whole Worship of God is often comprised under it Thus Mat. 4.10 Christ expresseth the Text Deut. 6.13 And thus Mat. 15.9 Christ expresseth the Text Isa 29.13 The Vices contrary to the Vertues in general contained in this Commandment
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
Scripture 1. For the thing hoped for Tit. 2.13 Eph. 1.18 2. It signifies the person we hope in Psal 46.1 3. It is taken for the Object of our hope which is onely good things to come Col. 1.5 4. For the certainty of future glory Rom. 5.4 5. 5. It is taken for a Theological vertue by which we hope 1 Cor. 13.13 Hope is twofold 1. Counterfeit as 1. Such as Papists have grounded upon their own Merits not on God 2. Deceitful such as ignorant Christians on their Death-beds presume to have 3. Of those who put their hope in men wealth c. or partly in these partly in God 2. True sound and saving which is the gift of God wrought in our hearts by his Spirit that we being perswaded by Faith of Gods Goodness Truth Fidelity and Power do wait with patience for the fulfilling of his Promises especially that main Promise of Salvation in the life to come The grounds of Hope are the full perswasion of 1. The goodness of God which is 1. General to all to just and unjust Psal 145.9 1. Special whereby in a more special maner he is good to the faithful which is 1. Unchangeable Rom. 11.29 2. Invincible the Devil nor his Instruments cannot hinder it 3. Everlasting because it never fadeth but endureth for ever 2. The Truth of God which is considered 1. In God himself 3 ways 1. In his Essence by which he is truly Existent 2. In Quality by which all spoken of him in Scripture is most true 3. In Operation by which all his works are agreeable to his Nature most truly good void of all falshood Rev. 15.3 Psal 111.7 2. In his Word which is most pure and holy as himself it is Truth it self Joh. 17.17 For it is 1. The Word of God who is Truth it self 2. It containeth no falshood onely that which is true 3. It is a special means to bring us to the knowledge of the Truth 3. The fidelity and faithfulness of God Psal 89.34.28 Tit. 1.9 4. The Power and Omnipotency of God being able to perform his Promise Rom. 4.21 To the right maner of the exercise of Hope is required 1. Patience towards God and man Luke 21.19 Heb. 10.36 2. Assurance it is Faith and Hope's nature to be certain we must hope assuredly for the Promise Thus Abraham Rom. 4.20.21 3. Earnestness which is a fervent desire of the Soul looking and earnestly expecting the day of Christ and the accomplishment of the Promise 4. Chearfulness which is an inward rejoycing in the heart proceeding from the perswasion of participation of Celestial glory in the world to come 5. Continuance and perseverance even in the midst of the most dangerous and comfortless Afflictions Isa 26.4 Our Hope must be stedfast immoveable and continual for these Reasons 1. Because the Malice of the Wicked the Temptations of Satan the Scoffs in the World and the Corruption of our Nature are continually seeking our destruction 1 Pet. 5.8 9. 2. Because the Lord hath given us the Victory over Sin Death and Hell through our Lord Jesus Christ 1 Cor. 15.17 18. 3. Because the Promise is made to none but those that endure and hold out unto the end Mat. 24.13 4. Because unless our hope be constant we are none of Gods children none of his Spiritual Temple neither doth God dwell in our hearts by his Spirit Heb. 3.6 Hope is the Helmet of Salvation 1 Thess 5.8 which is thus applied to Hope for these Reasons 1. Because Salvation is the main end of our Hope that which above all other things we wait for when we come to the possession of it then hath Hope her end and period 2. Because it is a special means of attaining to Salvation we are saved by Hope Rom. 2.24 This is that Cord whereby we hold fast to all Gods Promises which will not be let go until we enjoy Salvation 3. Because it herein differs from the Hope of Worldlings which reacheth no further then to the things of this life therefore when they dye their hope perisheth Prov. 11.17 The two special and principal Properties of Hope viz. 1. Assurance in regard whereof Hope maketh not ashamed Rom. 5.5 Disappointeth not therefore it is worthily termed The Anchor of the Soul both sure and stedfast Heb. 6.19 2. Patience for if we hope for that we see not we do with patience wait for the accomplishment of it Rom. 8.25 1 Thess 1.3 Some men have neither Faith Hope nor Fear as 1. Atheists that have some vain Hope but no Fear 2. Devils and desperate men that have some Fear but no Hope 3. Presumptuous men who have but a shadow of Faith How Hope is gotten preserv'd and well used 1. It is gotten by the same means that Faith is for it is the Daughter of Faith The means which beget Faith do immediately hereupon beget Hope 2. It is preserv'd 1. By a due consideration and full perswasion of Gods Promises As 1. His Free-grace 2. His Infinite Power 3. His Infallible Truth 4. His Unsearchable Wisdom 2. By a faithful Remembrance of Gods former dealings specially with our selves whereof we have two notable Examples one of Jacob Gen. 32.10 the other of David 1 Sam. 17.37 3. It is well used 1. By casting the Anchor of Hope on a sure ground Heb. 6.19 which is Gods Promise revealed in his Word 2. By fast fixing it on that sure ground that is when his Promises are stedfastly believed 3. By often setting and fixing it anew by oft renewing the hold that is by meditating again and again in those Promises which we have known and believed and oft calling to minde Gods former benefits and performance of his Promises Hope is very necessary in these four respects 1. In regard of the time which God hath set down for the accomplishment of his Promises which time is oft both unknown and long dated though the time be of God certainly determined so as it cannot be prevented Joh. 7.30 nor shall be over-passed Heb. 2.3 yet it is not always made known unto us Mat. 13.32 Acts 1.7 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of Gods Promises Israel may be a sad witness hereof ere they enjoyed the promised Canaan 3. In regard of the Scoffs and Reproaches of the wicked as when the accomplishment of the Promises is deferred 2 Pet. 3.4 also in time of Affliction Psal 42.10 and in the extremity of Affliction Psa 3.2 4. In regard of our own weakness for we are very prone by Nature to think That God remembers not his Promises especially if he delay their accomplishment or bring us to any straights and seem to hide his face God draweth the Will to Take Christ and so the Mind to Hope in the Promises by these 3 means viz. 1. By being perswaded what the miserable condition of man is that is not yet come to Christ that is not yet in him nor partaker of
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
and setting up the Opinions of their own hearts The three Heads whereby the Scriptures distinguish the true God from all false and feigned gods 1. That God is a Spiritual Essence Eternal of infinite power wisdom and goodness 2. That God did not onely make all things in six days of nothing but also that they are still preserved and governed by his wisdom and providence nothing coming to pass by Chance or Fortune 3. That God is perfectly just and perfectly merciful The whole Scripture may be divided into the Law and the Gospel somtimes called the Old and New Covenant both which make but one in substance though they are two in circumstances or administration So that the New agreeth with the Old in respect of God in these particulars 1. The same is the Author of both Covenants 2. The same parties are joyned in both Covenants that is God Man 3. The same is the Mediator of both Moses indeed is called the Mediator of the Old Testament but as a Type onely of the true Mediator Christ So that there is but one mean of reconcilement one faith one way of the salvation of all who have been or shall be saved even from the beginning of the world unto the end Heb. 13.8 4. The principal Conditions whereby we are bound unto God and which are called the substance of the Covenant are both before and after Christ all the same for in both God promises remission of sins to believing and repentant sinners in both men are bound to repent and believe Thus the Promise of Grace is in both the same that is Remission of sins the giving of the Holy Ghost or regeneration and life everlasting to be given by and for Christ the Mediator to those onely who believe understand it not in particular of the circumstances of grace but in general of grace it self which was promised How the old new Covenant differ in respect of God 1. In the Promises of Corporal benefits for in the Old they were special certain and definite in the New they are onely general 2. In a circumstance of the Promise of Grace for in the Old they were reconciled to God and for the Messias sake who should come or be exhibited we in the New are saved for him being come and exhibited 3. In the signs or symboles of the Promises in the Old were many and divers signs and Sacraments in the New few and plain even Baptism and the Supper of the Lord. 4. In the old Covenant were types and figures of good things to come and so all things were the more obscure and dark in the new is an accomplishment and exhibiting of these things and so all things more clear 5. In the Old the pouring out and effusion of the gifts of the Holy Ghost is more narrow and sparing in the New more large and plentiful 6. The Old was but for a time during until the coming of the Messias the New is for ever How the old and new Covenant differ in respect of men 1. In the Old the Church stood bound to the obedience of the whole Mosaical Law Moral Ceremonial Civil or Judicial in the New we are bound onely to the Spiritual or Moral worship and the use of the Sacraments 2. The Old was made and tyed to one certain Nation the people of Israel but the New belongeth to all Nations the Church is Catholick and Universal Such things as may rightly be gathered from the Scriptures are even as if they were written therein For in the Scriptures 1. Some things are not indeed and yet are said to be as that God sitteth that he hath eyes ears hands mouth and such like 2. Some things are indeed and yet are not said to be expresly so that though the same words be not there yet the Doctrine is as that the holy Ghost is God that he proceedeth equally from the Father the Son That there are two Sacraments That Christ is God of himself Consubstantial with the Father and yet indeed these are there plainly enough expressed though not in the self-same and just so many words 3. Some things neither are neither are said to be as that an Image and an Idol are things different in themselves 4. Some things are and are said to be as that there is one God and one Mediator between God and Man As the Scripture is the pure word of God so this word is onely properly and truly the right sense and meaning of the Scripture For except that be warily observed and carefully found out there may seem in some words to be matter 1. Of Falshood as when it is said That the Son knoweth not the day of Judgement Mat. 13.32 that is as he is Man 2. Of Heresie as that the Father is greater then the Son Joh. 14.28 Christ being taken again in the same sense 3. Of Contradiction as betwixt that which Christ said My Father is greater then I and that which the Apostle said that Christ Jesus thought it no robbery to be equal with God Phil. 2.6 in all which senses respect must be had to Christ either as he is Man or as he is God Hereticks and other wicked men falsifie the word of God four ways 1. By leaving out something of moment out of the Text. 2. By adding somewhat of their own which may make for them 3. By perverting it which they do two ways 1. By taking that literally which is meant figuratively 2. By taking that allegorically which was spoken properly 4. By misapplying or turning the places which they alledge to another thing then was intended by the Holy Ghost All sorts of men are bound to have knowledge in the Scripture for these Reasons 1. Because God hath appointed such as are Governors over others to be Teachers of them that belong to their charge therefore none ought to be without knowledge Eph. 6.4 Gen. 18.19 2. Ignorance is the cause of all error because the natural man perceiveth not the things that are of God 3. The want of knowledge is the cause of sundry fearful Judgements spiritual temporal Hos 4.4 6. both inward outward Is 1.3 7. The Scripture is difficult in four respects 1. In regard of the matter Many profound and deep mysteries are contained therein as the Trinity of persons in the Unity of the Deity and the Hypostatical Union of the two Natures of Christ in one person yet so plainly opened in Scripture as we may well believe these things to be so though we cannot fully conceive how they should be so 2. In regard of the maner of writing Many abstruse phrases are therein as divers Hebraisms Metaphors Allegories and other Tropes and Figures which by diligent study of the Scriptures and careful use of the means may be found out 3. In regard of the persons who reade them Natural men are not capable of the things of the Spirit of God 1 Cor. 2.14 he that is Spiritual discerneth all things 1 Cor. 2.15 for God
impossible it is our own fault for God commanded them when they were possible neither hath he lost the right of requiring that now which we lost the power of performing of then at our Parents first birth yea after our second birth in Christ being still in this life but in a state of imperfection it is impossible though God commands us to crave and desire of him in this life the perfect fulfilling of the Law So that God chargeth no more upon us then he had enabled us to do and had given us strength to perform and if there be any impossibility to do it the fault resteth in our selves and not in God for man by his first Creation was able to keep the whole Law without sinning for he was made after Gods own Image God saith Solomon made man righteous Eccl. 7. his heart was full of divine understanding his will was altogether right his affections holy his power absolute to persist and continue such always but as his nature now is he cannot keep the Law of God neither the whole nor any parcel thereof but is altogether corrupt his understanding darkned his will crooked his affections impure and his best strength weakness towards the running of the race of Gods Commandments yea though assisted by Gods grace and regenerate yet does not perfectly fulfil the Law but faileth still in many things for though a man be now Spiritual and guided by Gods Spirit not to sin as men natural 1 John 3.9 yet the flesh the old man corrupt Nature is not altogether expelled but remaining for their humiliation and the exercise of Grace in their Spiritual combat hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Thus though the Law exacteth such perfect obedience as no man in this life is able to yield as appeareth Acts 13.38 Rom. 8.3 3.20 Gal. 2.21 yet we must know that it is impossible onely to Nature but not to Grace which is thus to be explained It is possible to Grace because Grace covereth our failings not that a man in Grace can perfectly fulfil all things Christians are not bound at all to the observation of the Judaical Ceremonies nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth yet no Christian man whatsoever is freed from the obedience of the Moral Law for that remains for ever a Rule of obedience to every childe of God though he be not bound to bring the same obedience for his Justification before God for he is accursed saith the Law that faileth in any Commandment except saith the Gospel he be reconciled again in Christ and in him have the pardon of his transgressions Whence this is one main difference betwixt the Law and the Gospel That the Law leaveth no place to repentance nor affordeth any means to resume that which is lost or recover that which is decayed Hear the thunder of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3.10 Listen to the still voyce of the Gospel Repent Mat. 3.2 4.17 Sin no more Joh. 5.14 8.11 Turn you turn you from your wicked ways for why will ye dye Ezek. 33.11 In this respect the Law may be resembled to Abishai the Gospel to David both of them found their enemy Abishai would presently have smote him dead but David wakes him tells him the danger he was in and adviseth him to look better to himself 1 Sam. 26.8 c. Thus the Law sets forth the rigor of Gods Justice the Gospel the riches of his Mercy Now indeed a man cannot see his sins to purpose without the spirit of Bondage for that must make the Law effectual as well as the Spirit of Adoption doth the Gospel that is except God himself press the Law in our hearts the Ministers discover our sins to no purpose they may as soon shake the earth it self as the heart of a sinner without the work of God therefore the first work of the Holy Ghost is to awaken a sinner to set upon him his sins that he may be fit to receive Christ The Law in general is that part of Gods Word which commands things just honest and godly and being thus conceived it is three-foldâ— or the parts thereof are three 1. The Ceremonial Law concerning Ceremonies binding the Jews until the coming of the Messias that they should be Signs Symboles Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ this Law prescribed to the Jews Ceremonies Rites and Orders to be performed in the Worship of God and is laid down in the Books of Moses especially in Leviticus it concerned the Jews onely and is now wholly abrogated 2. The Judicial Law which is that part of Gods Word which prescribed Ordinances for the Government of the Jews Commonwealth and the Civil punishment of offenders Indeed their whole Civil Order or Government that is of the Offices of Magistrates Judgements Punishments Contracts and of the distinguishing and bounding of Dominions binding all Abrahams posterity until the coming of the Messias that they should be Types of that Order which should be in Christs Kingdom that is of the Spiritual Regiment of the Messias This did indeed principally concern the Jews but yet so far forth as it tendeth to the establishing of the Moral Law having in it common Equity it concerneth all people in all times and places 3. The Moral Law which teacheth us what to do and what not to do binding all reasonable creatures to perfect obedience both internal and external so that it may fully be described in these three points 1. That part of Gods word concerning righteousness and godliness which was written in Adams minde by the gift of Creation and the remnants of it be in every man by the light of Nature in regard whereof it bindes all men 2. It commandeth perfect obedience both inward in thought and affection and outward in speech and action 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof though but once and that in thought onely Gal. 3.10 The sum of the Moral Law is propounded in the Decalogue or Ten Commandments which many can repeat but few do understand The Ceremonial Law must be considered in a double respect 1. In regard of the observation of it in Gods worship and so it is wholly abrogated 2. In the scope and substance of it which is Christ crucified with his benefits whom it shadowed out thus it remaineth still and is now more plain then ever it was The Ceremonial Law ceased at the coming of Christ for these Reasons 1. There is no more use of a candle when the Sun is risen nor of the picture when the person is present Thus was it between the Mosaical Ceremonies and Christ 2. The renting of the vail of the Temple at Christs suffering
whereby we who before were dead are again quickned and receive strength to perform the Law For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death and is become Spiritual that is the instrument of the Holy Ghost whereby he forcibly moveth our hearts to serve God Perfect Obedience is the Laws Command Do this and live which Morally doth stand For ever But Man 's faln and hath not power Now to obey it perfectly an hour Man thank thy self before thy fatal Fall Thou hadst sufficient power to keep them all Behold the Gospel th'Olive-Dove of Peace As Sin so Grace hence much more doth encrease Sin not therefore sin not Oh do not grieve That Blessed Spirit but Believe and live §. 4. The Word Preached IT hath been accounted State-policy to defend little Preaching and less Hearing but Ignorance can uphold no Kingdom Religion and the knowledge of it is the Pillar both of Church and State the want whereof is the cause of Tumults Insurrections and Seditions True Religion is a Bulwark and a Castle of Defence to any Kingdom the very chariots and horsemen of Israel 2 Kings 2.12 Now the Preaching of the Word of God is properly the Expounding of some part thereof teaching hence the duties to be followed and the sins to be avoided and exhorting to do accordingly so that every discourse upon a Text of Scripture is not Preaching but he that so Expoundeth and applyeth the Word that his Ministery may be as salt unto his hearers he it is that Preacheth the Word indeed And they who may Preach this Word of God are onely such as are outwardly sent of God ordinarily and when extraordinary necessity requireth then all such as are inwardly stirred up and enabled thereto by the Spirit of God The Word Preached by the inward operation of Gods holy Spirit is the ordinary means of working in our hearts Faith the instrument of our Justification and Salvation and this Word thus working Faith is the Gospel For the Law driveth to despair but the Gospel erecteth by Hope the Law threatneth and filleth with fear the Gospel promiseth and filleth with comfort the Law sheweth our miserable estate and what need we have of a Savior the Gospel sheweth a remedy against this misery and pointeth out unto us our Savior The Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the will of God is seen in the other heard which ought to be dispensed purely plainly and sincerely without the mixture of humane Inventions This was Pauls special care My word and my preaching saith he stood not in the inticing speech of mans wisdom but in plain evidence of the Spirit and of power that your faith should not be in the wisdom of men but in the power of God 1 Cor. 2.4 5. Indeed there is a place for Arts and Tongues and humane learning with every dispenser of the Word wherein he may use them with great commendation as in his private preparation but not in the publike dispensation whereby he seasoneth mens hearts unto God that the Word of God alone must do for to it alone belongs the Promise of the Spirit Isa 59.21 and therefore must he use great discretion in this Ministery endeavoring so to speak that the Spirit may take delight to accompany the same otherwise he may discourse a year of Sabbaths till he hath made his Lungs dryer then his matter yet all will be to as vain a purpose as his humane wisdom was for that onely is true preaching which expels the natural ignorance of mans heart and gives this light of knowledge to the minde and conscience which leadeth men unto God Again Ministers in dispensing Gods Word must content themselves with the Testimony of Scripture alone for the end of the Ministery is to work and confirm Faith and to settle and build up the Conscience in the truth of Religion and matters concerning Salvation which no other word can do save onely the Word of God in Scripture that hath sufficient authority in it self from which Conscience cannot appeal The order to be observed in Preaching 1. The Law is to be proposed that thence we may know our misery 2. That we may not despair after our misery is known unto us the Gospel is to be taught which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator and sheweth us the maner how we are to repent 3. The Law is again to be taught that it may be the level and square of our actions lest after we attain unto our delivery we prove careless and wanton The Duties required of Ministers in the delivery of the Word 1. It behoveth them to set themselves as in Gods presence and consider that they are his Messengers and speak in his name and are as it were his mouth 2. To aym at his glory who hath called them not at their own 3. Duly to come well prepared and provided as a wise Scribe taught to the Kingdom of heaven 4. To regard not onely the matter which they handle but the maner of handling 5. Not to gird and glance at sin to shew his own wit but to pierce the very heart of it with the two-edged Sword of Gods Word 6. To speak to the people with understanding not flying aloft above the reach and capacity of those to whom they speak 7. To content themselves with the purity and simplicity of the Word which is sufficient in it self to expound it self and able yea onely able to give direction and satisfaction to the Conscience The whole Exercise consisteth 1. Of Prayer 1. Before exercise and therein we must in the Name of Christ 1. Confess our sins And for the better performance whereof we must remember 1. The Majesty of God 2. The Mercy of God 3. Our own Unworthiness 2. Crave pardon for the same 3. Desire the continuance of Gods mercies and the assistance of his Spirit Generally in all things Particularly for that Exercise 2. After exercise consisting of these 2 parts 1. Invocation which is twofold 1. Particular as for the sanctifying of the particulars that have been propounded 2. General as for the Church Generally every where Particularly 1. For the Commonwealth 2. For Rulers in Authority 3. For the People and Commons 2. Thanksgiving for Gods Mercies bestowed 1. Upon the whole Church every where 2. Upon these Realms or upon any part or member of the same 2. Of Interpreting handling of the Word And in the deducting of the same these two things are to be stood upon 1. A preparation unto Doctrine wherein is shewed 1. The Coherence of the Text with the former if there be any or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled 3. The Division of it into the parts 4. The Paraphrase or sum of the words 2. Doctrine it self in
of right confession of sins in prayer to God 1. We must impartially confess to God to the best of our knowledge and remembrance our special and particular sins 2. We must set out our sins in their right colours making them appear vile and heinous as they are 3. It must proceed from the heart Jer. 31.18 hypocritical confession is no confession 4. We must confess our sins with an hatred of them for many hypocrites confess like Judas their particular sins but it is of custom without conscience or of passion without remorse or of fear without change whereas the sins that are in us should more grieve us then the Judgements that are upon us 5. Our confession must not be extorted or enforced but freely and willingly performed otherwise it is not true confession 6. In our confession this must be observed That we ought not so far to dwell upon the meditation of our sins that we forget the mercies of God and faith in his Promises and forgiveness of our sins 7. It belongeth to us and our confession ever to joyn prayer to God for the pardon of our sins without which all is vain 8. We ought so to confess our sins as that we have also a full purpose to leave and forsake them we may not think to finde mercy so long as we continue in that for which we crave it The vain repetitions in prayer condemned by our Savior Christ Mat. 6.7 comprehend many abuses in the maner of prayer viz. 1. Meer babling when words are used for prayer which contain neither requests unto God nor giving of thanks nor confession Such is the use of the Ave-Maria or the Angel Gabriels Salutation to the Virgin Mary yea the rehearsal of the Ten Commandments and of the Creed for Prayers is but meer babling 2. Ignorance in prayer as prayer in an unknown tongue and thus many sin that use the Lords Prayer without understanding of the words 3. Cold and dull praying when the lips draw near unto God but the heart not affected therewith 4. Superstitious prayers when as Gods worship is measured out by set numbers This opinion takes place with our common people for they think that God is served by the work done if the words be said they think all is well 5. Rash praying without due preparation when men pray onely on the sudden by the motion of the Spirit as they call it too many are of this minde as allowing no set form of prayer to any sort of people but however conceived prayer be most comfortable yet without due preparation of the heart it is most subject to vain repetitions 6. All vain and superfluous speech in any maner of Invocation wherein the heart is not affected according to the will of God Perseverence in prayer is grounded on Gods wise disposing Providence and is necessary to all faithful Christians for these Reasons 1. Because the Sacrifice of true prayer is a sweet and delightsom Sacrifice to God Heb. 13.15 16. 2. God thus tryeth the faith and patience of his Saints whether they can and will continue to wait upon him 3. By perseverance prayers move more earnest and fervent but as for cold prayers God will spew them out Rev. 3.16 4. God thus moveth his children to search their hearts to see if they can finde any cause in them why God heareth them not Jos 7.6 c. 5. God doth thus commend his blessings so much the more unto us for good things much desired oft craved long expected are the more welcome when they are obtained and we moved to be the more thankful for them Prov. 13.12 The Signs of extraordinary ardency in prayer are such as these viz. 1. Extraordinary distemper of the body thus was it with Christ Luke 22.44 and Nehemiah Neh. 2.2 2. Unusual motion of the parts of the body as in Hannah 1 Sam. 1.13 in Solomon 1 Kings 8.22 in the Publican Luke 18.13 and in Christ himself Mark 14.35 3. Deep sighing and groans as in David Psal 38.9 The sighs of the Spirit are inexpressible Rom. 8.26 4. Loud crying David roared all the day Psal 32.3 Christ cryed with a loud voyce Mat. 27.46 5. Often inculcating and repeating the same petition Thus did Christ Mat. 26.39 42 44. So did Daniel Dan. 9.18 19. This is far from babling or vain repetitions 6. Tears these Christ poured forth Heb. 5.7 So did the sinful woman Luke 7.38 yet tears simply in themselves are not acceptable to God but onely as they are Signs of true Prayer when they proceed from a broken heart and a contrite Spirit The faults or abuses in our prayers viz. 1. When we make our prayers unto any other then God or unto him in any other name then in Christ 2. When the power or grace of God is tyed to some certain prayers to a certain number or set form 3. When God is prayed to onely with the mouth without the heart 4. When any prays unto God with a vain opinion of his own righteousness 5. When any impenitent person or that laboreth not to amend his life prayeth 6. When a man prayeth without faith The duties required after Prayer viz. 1. A particular faith whereby he that prayeth must be assured that his particular request shall be granted 2. We must with patience and hope expect the fulfilling of our requests 3. We must use all good means whereby we may shun those things we pray against or attain to these blessings and graces we pray for we must do and practice that which we pray for and use all lawful means that we can to obtain it 4. We must take heed of fainting or growing weary but labor to persevere and hold out which implieth these three things viz. 1. When we cleave to Christ constantly 2. When we will take no denyal 3. When we are content to wait in prayer and not give over We are bound to desire the prayers of others for these Reasons 1. For the testification of the earnestness of our desire 2. To shew that we acknowledge a Communion of Saints which perform mutual duties one to another 3. We manifest a sense of our own weakness yea much humility 4. We maintain mutual love which consisteth not onely in offering and doing kindenesses but also in craving and accepting the like We are also bound to pray for others as well as our selves Because 1. Therein we acknowledge God to be not onely our own Father but also the common Father of others in which Christ taught us to say Our Father 2. Hereby we perform a duty of Love one of the most principal duties that be it is an act both of Charity and Justice they which neglect it sin 1 Sam. 12.13 3. There is no one thing wherein and whereby we can be more beneficial and do more good to any then in and by faithful and fervent prayer They are justly to be reproved who pray not for others and they are of three sorts viz. 1. Such as will take
Christ Jesus who overcame the World by obeying the Flesh by suffering and the Devil by triumphing over him in his Cross Joh. 16.33 1 Pet. 4.1 Col. 2.15 The wants we bewail in this Petition viz. 1. The Rebellion of our wicked Nature by which we resist the Spirit of God Rom. 7.14 c. 2. Our readiness in each little Temptation to yield up our selves to the committing of sin Luke 22.45 46. 3. That we cannot enough mourn for the remnants of our bondage whereby we are kept in the power of Satan 4. That so many fall by Satans Temptations Psal 119.136 5. That we cannot here get mastery over our own Corruptions 2 Cor. 12.8 6. That we love so this Spiritual Sodom in which we are subject to and fall by Temptation Gen. 19.16 7. The Tyranny of Satan our Adversary going about each way to subdue us Mat. 9.12 This Petition being negative the Deprecation thereof is first to be considered which is 1. Against Temptation as it may be a means to draw men from God to sin 2 Cor. 12.7 8. 2. Against Afflictions as they are punishments of sin Curses from God motives to impatience or means to make us take Gods Name in vain Prov. 30.9 Against grievous afflictions long continuing to make us despair of Gods Mercy or hearing our prayers 3. Against Spiritual desertion or forsaking of Gods Spirit which if gone all power to stand and all Spiritual comfort is gone also for it is in us the new life the Spirit of the soul 4. Against Solicitations to sin either by the Devil the World or the Flesh 5. Against Sin even when we are most solicited and tempted because we shall meet with temptations yet that we may not be overcome and made slaves unto Sin 6. Against future relapse into Sin blindeness of minde hardness of heart through custom in sinning or through some notorious sins committed 7. Against backsliding from the Truth either in part or in whole all sorts of Judgements temporal or eternal and what hurt soever may befal either by prosperity or adversity 8. Against sudden death that we may not be prevented of Repentance for renewed trespasses and eternal death the greatest evil of punishment The Supplication of this Petition is for such things as are best for us preserving us from Sin damnation as 1. The Spirit of Grace which is threefold 1 Light of understanding of the holy Scriptures whereby we are able to use them 2. Stedfastness of faith whereby as by a shield the fiery darts of the Devil are repressed which also is of vertue to purifie the heart 3. Patience in bearing any cross or affliction whereby we are tempted at any time that in stead of sin the issue thereof may be hope Rom. 5.3 2. The helping hand of the Lord to turn evil into good unto us and this he doth 1. By Humiliation and casting us down under and for these things as Nebuchadnezzar the proudest and Saul the bloodiest Persecutor 2. By alienating and estranging our affections from the world and worldly things by affliction 3. By framing us by the Cross to a more careful obedience for the time to come Psal 119.71 4. By prevention the Lord punishing us in this world that we may escape in the world to come 1 Cor. 11.32 3. Everlasting life that God for his mercies sake in and through the meritorious satisfaction of our Savior Jesus Christ would bestow this infinite good upon us The Thanksgiving of this Petition is For that in the former things which we pray for God hath so enabled us to resist as that neither the corruption of Nature enticements of the World the policies of Satan nor present Affliction hath so subdued us but that we are able to rise again as also for good arising to us by Temptations and deliverance from the punishments by our sins deserved Since first the proud aspiring Angels fell There was no want of Policy in Hell The Devil knows by Observation The pulse of each mans Inclination The tide of all our Actions yea he knows How low our Graces ebbe how high Sin flows How the least spark of any Lusts desire Kindles the Heart and sets the Will on fire Help Lord let not the World the Flesh or Devil Prevail but still Deliver us from evil §. 11. For thine is the Kingdom the Power and the Glory for ever Amen THis Conclusion is added as a Reason of all the Petitions to strengthen our Faith that God being both able and willing doth grant all our Requests made unto him in the Name of Christ and therefore in the end we post-adde a note of Confidence and say Amen which is originally an Hebrew word yet used in all Languages It signifieth Truth or Faith the uttering of it after a Prayer implieth an Assent unto the Prayer together with carnestness of desire and Faith for the obtaining that which is prayed for Thus the people were commanded to say Amen Deut. 27.15 c. and accordingly was it practised Neh. 8.6 For thine is the kingdom that is both general over the World and special over thy Church and Chosen both thy Kingdom of Providence and of Grace And in this faith do we pray unto thee submitting our selves as thy Liege-people The Power that is The Almighty power whereby thou art able to do all things whatsoever thy people ask and beg of thee there is nothing out of thy power but we are without all power and might in our selves to help our selves therefore our eyes of Faith wait upon thy power And the Glory that is Thou shalt make thy glory shine more and more in being beneficial unto us thy Faith and Religion shall be the more esteemed and reverenced the end of all that thou dost for us shall be thine eternal praise thine is the excellency and majesty which Property rightly and onely belongs to thee thou alone having an absolute Soveraignty over all things and Power answerable to dispose and govern them at thy pleasure yea we give thee all glory in confidence of thy goodness and say Amen in token that we verily believe it shall be so with us as we crave and do with all fervency beg O Lord let it be so do thou subscribe to our desires and say So be it These words are a Reason of the former touching which we must observe two things in general 1. That they are not a Reason to move God whose will is unchangeable but to perswade the childe of God who prayeth thus that God will grant his requests 2. That this Reason is not peculiar to the last Petition but general belonging to them all The Reasons for the propping of our faith and assurance in our prayers contained in this conclusion are taken 1. From the Kingdom of God a good King delights in the welfare of his Subjects how much more doth the King of kings who is Goodness it self in the happiness of his He will hear defend and preserve his Subjects 2. From the Power
of God being mightier then all our Enemies which joyned with his Soveraignty and Goodness we need not fear though we were in the paws of Lyons or the mouth of the Grave 3. From his Glory which is the end or final cause of our Requests for we desire these things for his glory therefore will he grant whatsoever in our prayers may redound to his honor and glory 4. From the eternity of his Kingdom Power and Glory being for ever and ever therefore he cannot be weary of our prayers no time can period his goodness 5. From our confidence expressed in the last word Amen for the Lord will grant unto us whatsoever we believe shall be granted when we ask The Kingdom of God is twofold 1. The Kingdom of his Providence whereby he rules and governs all things in heaven and earth even the Devil and all his Angels and Instruments 2. The Kingdom of Grace whereby he governs his Church by his Word and Spirit and both these are here to be understood Further Gods kingdom in this place imports 1. That he is All-sufficient of himself to do all things whatsoever needing no help or instrument beside his Soveraign will Gen. 17.1 2. That he hath an absolute Soveraign Right Title and Interest to and in all things in heaven and earth 3. That he hath Soveraign Rule and Authority over all things in heaven and earth yea over Hell it self and all the powers and principalities thereof governing all things whatsoever as he pleaseth and bringing them into an absolute subjection The kingdom is here called God's and appropriated to him alone for these Reasons 1. To shew that God hath his Kingdom of himself and from himself alone thus the Kingdom of Grace and Providence are both his 2. To distinguish God from earthly Kings for though they have a Kingdom Power and Glory yet they have all these from God not of themselves and onely for a certain limited time but God hath them all of himself alone not from any other and that for ever and ever Thine is the Power that is Gods Power is his own of himself alone not received from any other to distinguish the true God from all Creatures who have it not of themselves but from God By power is meant an ability in God whereby he can do whatsoever he will For the better conceiving whereof observe these two things 1. That God is not onely powerful but even Power it self in regard of his Nature as he is Goodness Wisdom c. Angels and men are called powerful as receiving power from God but God onely is Power it self because his Nature is Infinite in power as in all his other Properties 2. That Power and Will in God are one and the same for our better conceiving of them they may be distinguished but in themselves they differ not for Gods willing of a thing is the effecting doing of it It is not so in us for we will many things that we cannot do but whatsoever God willeth that he doth By appropriating glory to God is here meant 1. That God hath made all things for his own glory Prov. 16.4 2. That whatsoever we ask are means of his glory Joh. 12.28 3. That the things we ask shall be referred to his glory 1 Cor. 10.31 The Reasons why Gods Kingdom Power and Glory is said to be for ever and ever 1. Because in themselves they are everlasting Psal 45.6 102.28 145.13 2. Because of us they should never be forgotten Psal 145.2 3. 3. To distinguish it from earthly Dominions all which have their periods both in Government and Governors Psal 119.96 Isa 40.6 4. To shew forth the dignity of Gods Church and his Children who have a Father whose Kingdom is everlasting and everlastingly shall raign with their Father in his Kingdom of Power Glory and Eternity Of this word Amen there is a double use 1. To express our desire and wish that we may be heard 2. To testifie our faith in the assurance of receiving those things that we crave both which are to be practised in prayer and are expressed by Christ Mat. 11.24 From the union of the word Amen with our Petitions we learn 1. That every childe of God may believe particularly and certainly the pardon of his own sins and endeavor to attain thereunto if as yet he cannot 2. That all prayer ought to be made in a known tongue for else the Assent and Affiance of the heart cannot be given together This Conclusion of the Lords Prayer thus conceived and understood is useful to us many ways 1. For a ground of trust and confidence in God in all distresses for as the Kingdom is his we are his Subjects and he is willing to help as the Power is his we are assured he is able to help us and as the Glory is his he will shew mercy to his people and hear their prayers Psal 50.15 2. To teach us that Prayer and Thanksgiving must alway go together 3. To shew us a way how to obtain our requests in prayer we must confess our own unworthiness and give all Praise Glory and Honor to God 4. To let the proudest of us know that God is to be feared above all Creatures 5. To move us to love God and to yield all chearful obedience to him The Reason why there is here mention made onely of these three Properties of God is as some think to point out the three Persons For the Kingdom is Christs 1 Cor. 15.35 Power the Holy Ghosts Rom. 15.13 19. and Glory the Fathers Rom. 6.4 though indeed we may not limit our conceit of them but understand them in prayer as of the Trinity of Persons in the Unity of the Godhead so of the Unity of the Godhead in the Trinity of Persons Our Father which in Heav'n art Thy Name still Be hallowed Thy Kingdom come Thy Will Be done in Earth as 't is in Heaven Give us This day our daily Bread And forgive us Our Trespasses as those forgive do we That Trespass against us And let 's not be Into Temptation led but deliver Vs from all evil For thine for ever The Kingdom Power and Glory is Amen The Kingdom Power and Glory is Amen CHAP. IV. §. 1. The Creed THe sum of those things which are to be believed are comprised in the Creed commonly called The Symbole of the Apostles because it is a token or profession whereby the Church with her Members is discerned from all her Enemies and from all other Sects This Symbole is a brief and summary form of Christian Doctrine or a brief sum or Confession of the Points of Christian Religion or Evangelical Doctrine the Articles whereof are the Square or Rule whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree This self-same Symbole is called also Catholick because there is but one Faith of all Christians and though there were new Symboles made as that of Athanasius of Nice of
it self to be God 2. Against those who imagine the Creatures either all or some to spring from the very Essence or Nature of God deriving it self as they speak into others by propagation 3. That all prophane unworthy and idolatrous cogitations of God may be excluded 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature 6. Incomprehensible or Immense for 1. He cannot be comprehended in the cogitation of any creature 2. The Deity cannot be comprehended or circumscribed in place in space or any limits that is his Essence is Immense neither to be extended nor divided nor multiplied Therefore it is all every where one and the same 7. Most perfect in himself 1. Because he onely hath all things which may be desired to perfect felicity and glory 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things 3. Because he is not for himself onely but also for the creating preserving guiding and furnishing of all and every Creature so sufficiently that he alone doth give to all of them all good things meet and necessary for them as well eternal and heavenly as terrene and temporal neither yet doth depart from any part of his power or his happiness 8. Unchangeable 1. His Essence and whatsoever is proper thereto cannot be augmented or diminished 2. His Nature and Will cannot be changed 3. Himself hath no need to transport himself from place 9. Omnipotent 1. That whatsoever he will or whatsoever not impairing his Nature or Majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty or labor even with his onely beck and will 3. That all the force and power of working and effecting any thing is so in God onely that there is not the least ability or efficacy of any Creature but what he continually imparteth and preserveth at his pleasure The five Properties of God which ought to stir us up to obey him contained in the Exhortation to obedience annexed to the second Commandment 1. He calleth himself our God that is our Maker and Savior and the Author of all good things hereby advertising us what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry 2. Mighty that is in power as well to punish the obstinate as to reward the obedient 3. A jealous God that is a most sharp defender of his own Honor wonderfully displeased with such a revolt from him or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity even to the fourth degree and descent if they partake with the sins of their Ancestors 5. He saith that He is a God which sheweth mercy unto Thousands c. here he extendeth his punishments unto the fourth Generation but his mercy unto Thousands thereby to signifie That he had rather shew Mercy then Anger and so by this means to allure us the more to love him and worthily excluded is that man who abuseth such Infinite Mercy The use we are to make of the description of God 1. As God is a Spirit let us worship him in Spirit and abhor Images and Idols 2. As he is a Spirit let us not be offended or stumble at this That we never see him calling it therefore into question whether he be or not when we are Spiritual we shall see him as he is Joh. 3.4 3. Let us acknowledge from whence we have our being and life Acts 17.28 4. As he is Infinite let us in no place adventure to sin on any vain conceit because it is secret for wheresoever we be God is present 5. As he is most Holy let us prefer Holiness as the greatest excellency without which no man shall see God 6. As he is onely wise let no man use his wit secretly and closely to contrive evil against his brother or by any unlawful policy to circumvent him 7. As he is most Just let no man presume to go on in sin hoping for mercy without repentance 8. As he is most Merciful let no man that is cast down for his sins despair 9. As he is Almighty let us fear him and put our whole trust in him in all times of danger and distress 10. As of whose days there is no beginning nor ending let us be humbled in the Consideration of Gods Eternity seeing our selves are so momentary The Attributes of God are the main Supporters of our faith as thus 1. His Holiness makes the believer approach before him in an utter abnegation of himself and in the mediation of Christ knowing that in himself he is all over polluted and defiled with sin 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity even against his own sense and natural Reason knowing that God is wisest and best knoweth what estate is fittest for him 3. His Truth makes the Believer judge him who hath promised that which he believeth to be faithful and true he that believeth hath sealed that God is true Joh. 3.33 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children of things which seem impossible 5. His Mercy makes the Believer believe the pardon of his sins being fully perswaded that he is infinite rich in mercy otherwise he could not believe the pardon of his sins When we read in Scripture of eyes ears mouth face hands heart head arms and feet ascribed to God we must not imagine that God is like unto us or hath a bodily shape whereas he is a Spirit or that these parts are ascribed to him properly but only for our better capacity and understanding signifying unto us his gracious Attributes as by his eyes his Omnipresence by his mouth his Word by his hands his Providence by his arms his Power and by his face 1. The invisible Nature and Essence of God Exod. 33.23 which no mortal man can see and live 2. The Favor of God as also all his Benefits Deliverances and Graces Dan. 9.17 Psal 80.3 3. Revenge and Punishment and the signs of his Anger Lev. 20.3 4. The place of Gods Worship where his face and favor is perceived through delivery of the Doctrine of Godliness From this was Cain banished Genesis 4.14 Hereof David complains 2 Sam. 26.49 Now to believe in God Almighty is to be believe in such a one 1. Who is able to do whatsoever he will 2. Who doth all things even with his beck and word onely without any difficulty 3. Who alone hath power to work all things and is Author of that power which is in all his Creatures 4. Who is also unto me Almighty and both can and will
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
his Benefits 2. By the good that we shall get by it 3. That he shall not lose his labor if he do attempt it Now Faith onely applies the Promises with boldness but we are not affected with Spiritual Priviledges because we look on them with a general eye as matters of fancy and speculation because we see no such thing we have no feeling of them And the Promises of God are always to be understood with an Exception of the Cross of the godly and of the punishments and chastisements of such as depart from God and Sin or with a condition of perseverance in Faith and godliness When thou seest that thou hast put thy Seal to the Truth that thou believest the Promises and hopest in them then consider whether God hath put his Seal to thee Now we must know that there is a double Seal 1. Secret that is the Secret Witness that God gives to every mans heart as a Privy-Seal that God sets on it 2. A more Open one in life and conversation whereby he enables us to depart from iniquity 2 Tim. 2.29 Hope and Faith differ 1. In their Order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for Heb. 11.1 2. In the kinde of Object Faith is of things past Heb. 11.3 and present Joh. 20.19 Hope onely of things to come 3. In their Nature Faith believeth the very Truth of Gods Promises and sealeth that God is true Hope waiteth till God manifest and accomplish his Truth In like maner Hope and Presumption differ Now Presumption may be these four ways 1. When men live in their sins without Faith and Repentance presuming of the Mercy of God and because God is merciful they take occasion to sin more freely 2. When men perswade themselves they hope in God when indeed they do not perswading themselves upon no ground That they live in expectation of the life to come being destitute of saving Knowledge Faith and Repentance 3. When men live in sin thinking afterwards to convert themselves when they list 4. When men presuming too much on their own power and strength even after Conversion think they stand so fast they cannot fall The Signs of found Hope 1. A purging of our selves to resemble God in purity 1 Joh. 3.3 2. True filial fear of God Psal 147.11 3. A weaning our selves from the most desireable outward things of this life and that for these Reasons viz. 1. They cannot possibly fill the unlimited desire of the Soul 2. They cannot secure the Conscience distressed with the apprehension of the Wrath of God or prevent his Judgements 3. They cannot stretch themselves unto Eternity 4. A Rejoycing for the Salvation in the last day and in this Joy a Delight in the means as the Word and Sacraments Prayer good and godly men c. Motives to labor for true Hope viz. 1. The Commandment of God and the Admonition to Hope so frequently multiplied in the holy Scripture Psal 42.5 43.5 37.34 7. 27.14 2. The Excellency of Hope for God himself is called The God of Hope Rom. 15.13 it is also called Blessed Hope Tit. 2.13 3. The Profit of this Grace of Hope as Piety 1 Joh. 3.3 Comfort in affliction Phil. 1.21 23. Blessedness Psal 146.5 4. The Necessity of it for without it we Christians were of all men the most miserable 1 Cor. 15.19 The means to attain unto Hope viz. 1. Diligent and fervent prayer to God Eph. 1.18 2. We must labor for a full perswasion of the Goodness Truth Fidelity and Power of God towards us Rom. 15.13 3. We must labor to have a true experience of Gods love and favor towards us 1 Sam. 17.31 unto 51. 4. We must put upon us the whole Armor of God Eph. 6.11 12 c. 5. We must be often conversant in Reading Hearing Conferring and Meditating on the Scripture Rom. 5.4 The Vices repugnant to Hope and forbidden in this Commandment viz. 1. Despair which is to esteem our sins to be greater then the merit of the Son of God and to refuse the Mercy of God offered in his Son the Mediator and therefore not to look for those Blessings which are promised unto the godly but to be tormented with an horrible sense and feeling of Gods wrath and with a fear of being hereafter cast away into everlasting pains and to stand in horror of God and to hate him as if he were cruel 2. A Doubting of the Blessings to come which are expressed in the Word as of everlasting life and of final perseverance This Doubtfulness neither stedfastly assenteth to the Doctrine of God nor altogether gainsays it but being floating and wavering hath a weak inclination now to one part and now to another 3. Carnal Security which is To live without thinking of God or his Will or of our own infirmity and dangers and without acknowledging or bewailing of our sins and without the fear of God and yet to promise unto our selves an indempnity from the anger of God and from punishment without Faith or Repentance Suppose the World a Sea on whose uneven Tempestuous Waves sails Man that 's bound for Heaven Whose Vnderstanding at the Rudder stands To dictate to the Will what she commands Th' Affections who Vsurper-like do sway Command and Rule that Power they should obay Whereby the Vessel oft miscarries and The Fraught of Graces swallowed in the sand When Romes Euroclidons from Hell are sent Faith's shipwrack'd ' less Hopes Anchor doth prevent §. 6. Of Love THe Love of God is a most upright affection of the Minde by which God is loved for himself and our Neighbor for God which Love is grounded on Gods love to us 1 Joh. 4.19 Indeed Love is nothing else but a disposition of the Will whereby it cleaves or makes forward to some good that is agreeable to it self yea all the Affections are nothing else but the diverse motions and turnings of the Will Now Love is that act of the Will whereby it turns it self to a thing as Hatred is that whereby it turns it self from a thing And the object of Love is somewhat that is good not that is True or that is Beautiful for this is onely the object of the intuitive understanding So that to love the Lord is not onely required That we be perswaded that he is well-affected to us That he is willing to receive us but also that we look on him as one that is suitable and agreeable to us And indeed that is the main the other will follow easily Hence men may have a perswasion of their sins forgiveness and yet want true Faith for that which begets not Love is not Faith Now a man may have that perswasion of Christ yet not love Christ as a Prisoner may of the Judge yet not love the Judge for love comes from some suitableness some agreeableness between the parties but when a man is humbled and looks on Christ and again is perswaded that Christ looks
he that breaks the Law hath a curse due to him 3. Because he is an Adulterer now in the Law of God an Adulterer ought to dye and he that loves not the Lord is an Adulterer that is he is false to the Lord that should be his husband and loves somewhat else 4. Because he slights and rejects the Lords gracious offer The Disposition of all those that love God is To have their hearts after Gods own heart and this is proper to the Saints And the way to know whether our hearts be so or not is by doing these two things viz. 1. By hating what God hates for our actions are effects of our affections 2. By loving those that fear the Lord and hating those that are enemies to him The difference between the love of God and fear of God viz. 1. The love of God ariseth from a Knowledge of Gods goodness The fear of God ariseth from a Knowledge of Gods Justice and of his Power to punish sins and of that Right which he hath over all Creatures 2. Love pursueth good as God and our conjunction with him but Fear flieth evil or the displeasure and wrath of God and our separation from him The right maner of love to God 1. It must be with all the heart that is the whole stream of our affections desires intentions and endeavors 2. It must be with all our might that is according to the Talent that God in any kinde hath given us 3. It must be with the whole man with all the faculties and powers both of soul and body Deut. 6.5 4. We must love God above all that is incomparably above all absolutely for himself and all good things for his sake Mat. 10.17 5. We must be rooted and grounded in love that is not by fits and starts but to be permanent in love 6. It must be diligent and operative not an idle and negligent love 7. It must be free without constraint sound not in hypocrisie total without division continual without end Why we must love the Lord above all 1. Because he is most Excellent and the most amiable of all 2. Otherwise we love him not as God 3. Else we should not love him constantly 4. Because he hath done for us more then all 5. Because he is the uttermost end of all Natures The way to be rooted in Love is 1. To be rooted and grounded in Faith 2. To pitch our love on Christs person not to love him for by-respects Wherein our love must be diligent 1. In preparing for Christs coming 2. In adorning and beautifying the Soul for the approach of her Lover 3. In keeping his Commandments God dealeth not hardly with us in requiring love and that for these Reasons 1. It is that which every one may do 2. He might have required far harder things 3. It is for our own benefit The effect of love in the heart 1. It makes the heart to cleave unto God and to be well pleased with him simply for himself 2. It moves the heart to seek by all means possible to have true worship with God in Christ The signs of our love to God 1. Obedience both Active and Passive to Gods Commandments Joh. 14.15 2. A careful hearing conscionable keeping continual meditating and effectual practising of Gods Word Joh. 14.23 3. A true love towards our Brethren 1 Joh. 4.20 5.1 The signs of hatred of God viz. 1. If we desire that he were not that there were no God to call us to Accompt 2. If we look on him as upon a Judge onely and not also as a loving Father 3. When we look on God and his ways as contrary to our hearts 4. If we love any thing as Wealth and Pleasure more then God The Tryals of our love to God in Christ 1. By the quickness and activeness of the heart after Christ 2. By the Affections as grief when he is absent joy when he is present 3. By hating sin and loving the Saints 4. By doing for his sake yea matters of greatest difficulty 5. By the Bounty as to part with Credit Liberty yea all for Christ 6. By walking with the Lord that is by observing his dealing to us and ours to him again 7. By the Diligence of our love by the pains we take for his glory 8. By our Desire of the present enjoyment of the thing beloved without deferring 9. By the Wages thereof for love desires no wages but the thing loved so that he that loves the Lord indeed would serve him for his own sake were there no Reward here nor Heaven hereafter for Love is its own wages 10. By its Constraining us to please God for if we love the Lord it will put such necessity upon us to please him to obey him in all things to do what he requires whatsoever is for his advantage that we cannot chuse but do it 2 Cor. 5. The Tryal of the Bounty of our love 1. When it crosseth Advantages to our selves 2. When it crosseth Self-love for every man hath some particular Temptation 3. When it is done chearfully and willingly not grudgingly and niggardly Tryals of our love to holy men 1. To love all the Saints to love all grace all holiness in all the Saints 2. To love none but the Saints with the love of Complacency indeed the love of Pity reaches to all Mankinde 3. To love them as they excel in grace in holiness as they are more strict c. 4. By delighting in their Company and by the fruits of love to them The Properties of Love mentioned in the Holy Scripture whereby we may examine whether we have true love or no 1. Love is Bountiful 1 Cor. 13. God observeth what his service doth cost us 2. Love is contented with nothing but love again the sanctified are not content with Mercy without Grace 3. Love desireth the second coming of Christ 2 Tim. 4.8 It loves his Appearance here also in the beauty and purity of his Ordinances 4. Love delighteth to be always speaking of the party loved Do we make the Lord Jesus our Discourse 5. Love will do much and suffer much and both willingly for the party beloved 6. Love is like Fire in four respects 1. It is Active it will set all thy faculties awork for Gods service 2. It is Quick it will not delay from day to day what God requires of thee 3. It is Vehement it will bestow the height of your intentions about holy things 4. It is Powerful it overcomes all impediments still aspiring towards Heaven 7. Love commandeth all the Affections especially Anger when impediments cross us This is Zeal Fear to tremble at Gods Word at his Judgements 8. Love doth things freely and not looks for an exact Recompence which is manifest in these two things 1. It will not limit it self in Duties 2. It will not indent with God for Reward 9. Love to God hateth sin many are angry with sin but hate it not 10. Love loveth the Saints
Prosperity 2. It must be sincere and sound not feigned or hypocritical Rom. 12.9 3. It must be fervent increasing inwardly and shewing it self in the fruits thereof outwardly 1 Pet. 4.8 4. It must be constant holding out unto the end Heb. 13.1 5. It must not be for any private by-respects 6. We must love those that are our enemies and hate us Mat. 5.46 47. The signs of true Christian Brotherly love 1. If we love God unfeignedly with our hearts and labor to keep his Commandments 1 Joh. 5.2 2. If we love without servile and slavish fear for there is no such fear in love 1 Joh. 4.18 3. If we can forgive wrongs forget to revenge them and pray for them that did them 1 Cor. 13. 4. If it be not onely in time of Prosperity but when he stands in most need of our love if it be more manifest to our Brother in his adversity then in his prosperity Prov. 17.17 5. If it be not for outward respects but because they are the Sons of God 6. If it be not outward in shew onely but inward in the heart Motives perswasive or Reasons to inforce our love to our Brethren 1. Except we love our Brethren we do not love God and if not God he not us 1 Joh. 4.20 2. Except we have this love we know not God for God is love 1 Joh. 4.8 3. If we love not our Brethren we abide in death 1 Joh. 3.14 are none of Gods children 1 Joh. 3.10 but the Devils 4. He that loveth not his Brother is a manslayer neither shall he be saved 1 Joh. 3.15 5. Because God so commandeth us to love one another yea on pain of eternal death Heb. 2.2 The Vices repugnant unto the love of God viz. 1. The casting away of Gods love or the contempt and hatred of God which is through the alienation of our Nature from God and Gods Justice and by reason of an inclination thereof to sin therefore to flie and shun God accusing and punishing Sin 2. Inordinate love of our selves and of other creatures which is to prefer our Lusts or Pleasures or Life or Glory or any other thing before God and his Will and Glory and to be willing rather to neglect and offend him then to part from those things which we love 3. A feigned love of God an hypocritical counterfeit or self-respecting love whereby also we may here offend Now we cannot here ever offend in the excess because we never love God so much as we should Hail O thou lovely Grace whose rare feature When Faith and Hope vanish from the Creature Shall ever Lustre forth in Heaven be As now of Sweetness full of Majesty By thee the Graces all enamell'd are 'Mongst whom thou shin'st the Heart Attractive Star By thee the Saints are ever so inflam'd To be but warm th' are holily asham'd Sweet Flame perfume my Soul and in thy fire Ravish'd let me from whence thou cam'st aspire §. 7. Of the Fear of God THe last Vertue required in this First Commandment is the Fear of God which being formerly touch'd and though taken in a strict consideration was yet found to be a great part of the Worship of God and an infallible Sign of the true Religion We shall therefore in this place speak a word more of it onely in reference thereto Now whereas it is said to be a great part of the Worship of God it is understood chiefly and principally of the Inward Worship which alone is properly simply and of it self the Worship of God the Outward is not simply the Worship of God but onely so far forth as it is quickned by the Inward and grounded on it God is a Spirit his Worship is Spiritual This is the Worship of the Minde the Heart the Conscience the Will and Affections for Man by all these joyntly and severally performeth Worship and Service to his Creator and this is the Spiritual Worship of the Inward Man the Foundation of all true Worship of God whereas the Outward Worship is onely that whereby the Inward is testified outwardly by the speech and actions The Worship of God according to his Word consisteth in things which God either giveth us as his Titles and Works or requireth of us as Hearing his Word Prayer Sacraments Vows and Swearing in all which thou shalt fear the Lord thy God because he is the Lord Levit. 14.19 To which may be added Outward Adoration Confession not ordinary or Ecclesiastical Confession but such as is made before the Adversary and Fasting in all which the Fear of God which is taken for the whole Worship of God or for the general Obedience according to all Gods Commandments Prov. 1.7 This Fear which ariseth from a knowledge of Gods Justice and of his Power to punish sins from a consideration of of that Right and Dominion which he hath over all Creatures This Fear which is an acknowledging of sin and the wrath of God keeps the whole Man in a Religious Respect a holy Dreadfulness and in an awful Reverence of the great and mighty Majesty of Heaven and Earth commands him to walk as in the Presence of God that even his whole Conversation seems one undiscontinued holy and Religious Adoration The whole Worship of God may stand in these five particulars viz. 1. To Fear and Love him above all 2. To Believe in all his Promises without doubting 3. To Call upon him in all our necessities 4. To be Thankful unto him for all his Benefits which shews it self in these 2 things viz. 1. An Acknowledgement of the heart That our Souls and whatsoever we have is Gods and proceedeth from his Blessing alone 2. In a Consecration of our Bodies Souls Lives Callings and Labors to the honor and service of God 5. To be Obedient to all his Commandments The Worship of God consisteth in things that are 1. Perpetual which are 1. Confidence in God Prov. 3.5 22.19 2 Chron. 20.20 Psal 37.3 5. 2. Love of God Deut. 6.5 Joh. 22.5 25.11 Mat. 22.37 3. Reverence of God Mat. 4.10 Heb. 12.28 Deut. 6.33 10.20 2. Belonging to this life as 1. Hope in God Psal 37.7 62.5 6 7. Isa 38.18 1 Pet. 1.21 2. Fear of God Deut. 4.10 6.2 13. 10.12 20. 14.13 Rev. 14.7 The Heads of Inward Worship are two 1. Adoration whereby a man upon a vile and base estimation of himself subjects himself his Soul to the Glory and Majesty of God 2. A cleaving to God which is by Faith Love Hope and Inward Invocation Adoration is twofold 1. Religious in which Religion and godliness is exercised wherein are these two The Intention of the Minde The outward prostrating of the Body 2. Civil which fellow-Creatures give one to the other and this pertaineth onely to the Second Table Two principal grounds of Adoration in the heart 1. Abnegation or denyal of our selves when we esteem our selves to be meer nothing 2. Exaltation of Gods Majesty above all the things in
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
of God 2. The Flesh striveth to follow its own pleasures and wicked affections but the Spirit giveth it self to this one thing That it may obey God and set forth his Glory 3. The Flesh is full of distrust and impatience but the Spirit humbleth it self under the mighty hand of God resteth in his Mercy and fashioneth it self unto his Will 4. The Flesh holdeth us down in these earthly things but the Spirit lifteth us up into heaven The Spirits defensive weapons to fight with the Devil in the combat of the Flesh viz. Eph. 6. 1. The Girdle of Verity that is Constancy in the Doctrine and Truth of God 2. We must stand fast having our loyns girt about with Verity which is to be grounded in the setled Truth of Gods Word without inconstancy 3. We must put on the Breastplate of Righteousness which is a setled purpose not to displease God in any thing though never so seeming good in it self 4. We must have our feet shod with the Preparation of the Gospel of peace which is a constant resolution to profess the Truth should it cost us all the world can yield us 5. Above all to take the shield of Faith which is such a Faith as relieth wholly on God in Christ with particular application which will quench the fiery darts of the wicked 6. To take the Helmet of Salvation which is to stand assured that our Salvation is sealed up unto us which assurance will enable us to withstand all the assaults of the Devil The Spirits offensive weapons to fight with the Devil in the combat of the Flesh viz. 1. We must get the Sword of the Spirit which is the Word of God wherewith our Head and Captain Christ did repel the Devil 2. We must Pray with all maner of Prayer and Supplication in the Spirit and watch thereunto with all perseverance The maner how we must behave our selves in this combat of the Spirit with the Flesh viz. 1. Kill sin in the very conception otherwise it will grow from motion to liking from liking to consent from consent to action from action to custom from custom to hardness of heart and thence to the heighth of all impiety 2. Be sure to put no confidence in thine own strength 3. Believe not the Devil though he bring Truth in his mouth 4. Be careful ever to make resistance to it either by weakning the ability of sin by taking away all occasion to sin and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it or else by opposing the contrary vertue to sin 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin but rather the gripings of Conscience with the pain of Resistance 6. Thou must be careful to finde out the subtilties devices and sleights of the Devil by which he doth assault thee very cunningly 7. When once thou hast given the Devil the foil the Flesh will be the less able to assault thee and thou the more able to resist it but then be sure still to stand well upon thy guard and keep diligent watch The weapons whereby Satan labors to wound our fervency and faithfulness in the duties of Holiness and to hinder the entire exercise of the Graces of Sanctification viz. 1. Prosperity and freedom from discomforts and misery thereby to beget in our hearts worldliness and security the two great and dangerous Consumptions of Spiritual Life the one makes us insensible of Gods Mercies and our own Happiness the other of Gods Judgements and our own Misery 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace by making us cold and negligent or onely formal or cursory in the daily examination of our Consciences and in the exercise of holy duties whereby there ever follows a languishing and decay of the Life of Grace 3. By casting us upon ungodly and prophane company which hath a secret bewitching power to transform others into their own fashions and conditions yea to make them sometimes to condemn their former forwardness and zeal in the service of God 4. By putting into our heads some inordinate plot and forecast for preferment and greatness and then farewel zeal farewel Gods children yea his Service yea and himself too for we then think we mis-time our imployment if we make bold to borrow any from Policy to bestow it on Religion The Signs whereby the Son of God may be discerned from a childe of the Devil 1. Truly to believe in the Name of the Son of God 2. An hearty desire and earnest endeavor to be cleansed of his corruptions 3. The love of a true Christian because he is a true Christian The true Testimony of our Conscience may be discerned thus viz. 1. By the grief of heart for offending God called Godly Sorrow 2. By a resolute purpose of the heart and endeavor of the whole man to obey God in all things 3. By savoring the things of the Spirit that is by doing the works of the Spirit with joy and alacrity of heart The working and property of saving Grace vouchsafed peculiarly to Gods Children which doth translate them from the corruption of Nature to a state of supernatural Blessedness may be thus conceived understood viz. 1. It seats it self in the heart 2. It is dispersed over all the powers and parts both of Soul and Body over all the actions and duties whatsoever that are required of man 3. It softneth and changeth the heart and purgeth the inmost thoughts 4. It awakes the Conscience and makes it tender and sensible of the least sin 5. It sanctifieth the Affections and conforms the Will unto the Will of God 6. It illightens the Understanding with Saving Knowledge 7. It stores the Memory with many good lessons for Comfort Instruction and Direction 8. It seasoneth the speech with Grace 9. It so rectifies and guides all a mans Actions that they proceed from Faith warrantable out of Gods Word accomplished by good means and wholly directed to Gods Glory 10. It kindles in us a desire and zeal for the Salvation of the Souls of others especially of all those that any way depend upon us The Signs of the Sanctified or the Signs whereby all men may certainly know whether they are Sanctified Regenerated and shall be saved viz. 1. A Separation of themselves from wicked and prophane men and a purging themselves from the sins of the Times 2 Tim. 2.21 2. The Integrity of Soul sincerity and uprightness in heart in the whole course of Gods Worship Job 1.8 3. A reverent hearing and careful practising of Gods Word and a keeping of his Covenants Exod. 19.5 4. A Soul-ravishing delight in his Word with often and fervent Prayer 5. A Love to Gods Children and a zeal of his Glory 6. A Denial of our selves and a patient bearing of the Cross with profit and comfort 7. Faithfulness in our Callings with a just and
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
fruits and effects thereof viz. 1. It converted happy and blessed Angels into cursed and damned Spirits for the Devils by Creation were good Angels as Powerful Wise Quick Speedy Invisible Immortal c. as any other Angels equal in every respect but inferior in no respect to the very best Angels Now when they fell they lost not their natural Substance and essential Properties thereof no more then man lost his when he fell For as man remained to be not onely Flesh and Blood but also a Living yea and a reasonable Creature after his Fall So the Devil remained to be a Spirit Invisible Immortal Quick Speedy c. as before onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible are Their Power Malice Subtilty Sedulity and Speed for where Malice is strengthned by Might Might whetted on by Malice both Malice and Power guided by Craft Craft and all stirred up by Diligence Sedulity and Speed the Enemy is prevalent Be wise therefore Watch and Pray stand fast in the Faith Yet know that the Devil is not able to do whatsoever he will for this is proper onely to God whose Power is Infinite but the Devils Power is a created Power and therefore limited within bounds of a Creature yea he is not able to do any thing simply above or directly against that course which the Lord hath ordained unto his Creatures which is commonly called The course of Nature for God hath tied all his Creatures thereunto and hath reserved onely for himself who is the sole Lord of Nature power to alter it as pleaseth him But the extraordinary power of the Devil consisteth in this That he can do any thing that is within the compass of Nature and may be effected by Natural means as the violent moving of the Air causing of Tempests and Storms Thunder and Lightning troubling the Seas the causing of Earth-quakes throwing down Buildings rooting up Trees entring into Bodies both of Men and Beasts casting them into Fire and Water grievously vexing and tormenting them inflict sore Diseases on them possess them make them Lunatick Deaf Dumb Blinde stir up Wrath Pride Covetousness Lust and the like Passions in men He knows the dispositions of men and accordingly layes baits for them he can darken their Understandings and cause much Anguish in their Soul and Conscience he can inrage Man against Man Kingdom against Kingdom Subjects against Princes Princes against Subjects and so cause whatsoever mischief can be caused which the whole World may witness by too woful Experience As touching the Nature of Devils they are Spiritual Substances they were created Spirits and Spirits they still remain to be their Fall hath not altered their Substance but the Quality of it for else could not that Nature and Substance which transgressed be punished Grosly therefore do they erre who Think and Teach That they be nothing else but bad Qualities and evil Affections which arise from our Flesh If because they are Spiritual things they should be no Substances but onely Qualities then neither should the Souls of Men nor good Angels be Substances for these are termed Spirits Eccles 12.7 Heb. 1.14 Spiritual things may be as truly and properly Substances as Bodily things And as for the Devils the Actions which they perform the Places where they are the Power wherewith they are endued and the Pains and Torments which they suffer evidently shew that they are plainly and truly Substances And we may know that in Hell there are both degrees of Torments and degrees of Devils for there is one Head of wicked Spirits called Beelzebub or The Devil who hath innumerable wicked Angels ministring unto him as may be gathered Matth. 25.41 where Hell is said to be prepared for the Devil and his Angels And it is not unlike that they are more in number then all the men upon the Earth for where can any man be in this Life but some wicked Spirit will be ready to tempt him to sin And though the Evil Motions arise from our own Corruption yet the Devils help is never wanting to bring them into Action which confutes the folly of our common people who never dread the Devil but when he appears unto them in some horrid shape they think he is never neer them but when they see him but it is far otherwise and there is more Reason to fear his Temptations then his Appearance for this is not so terrible to the Sight as his Temptations are hurtful to the Soul And this fearful Fiend this cursed Spirit this damned Devil had not been at all had it not been for Sin 2. It occasioned Adams Fall by his disobedience whereby himself and all his Posterity forfeited that Happiness wherein they were created and incurred a most fearful punishment which is Threefold viz. 1. In this Life as the painful Provision of the things of this Life proneness to Diseases shame of Nakedness pains in Childbirth trembling of Conscience in the Soul care trouble hardness of Heart and madness Deut. 28.28 Subjection to the power of Satan Damage to the Temporal estate Deut. 28.29 And the loss of that lordly Authority which man had over all the Creatures 2. Temporal death or a change like unto it Rom. 6.23 3. After this life eternal destruction from Gods exceeding glorious Presence Presume not to commit that Sin in secret which thou wouldst not before men for all secret Sins hidden to men are known to God for these Reasons viz. 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge 't is not the darkness of the night nor the secrecy of the place nor the politique contrivance of any act can conceal us from his Knowledge and Omnipresency his All-seeing Eye Psal 139.9 10 11. 2. Because it is the Office of God and an essential Property attributed unto him to be the Searcher of hearts Gen. 6.5 1 Chron. 28.9 Jer. 17.10 Thus he saw the secret Sacriledge of Achan the Hypocrsie of Ananias and Sapphira and the Treachery of Judas In Original Sin consider 1. The Cause which is Adams Fall partly by the subtile Suggestions of the Devil partly through his own Free-will and the propagation of Adams corrupted Nature to his Seed and Posterity 2. The Subject thereof which is the Old Man with all his Powers Minde Will and Heart 1. In the Minde Ignorance of God and his Will 2. In the Will Rebellion against the Law of God 3. The Effects thereof they are 1. Actual Sins 1. Inward as ungodly Affections 2. Outward as wicked Looks prophane Speech and ungodly Actions 2. An Evil Conscience which bringeth the Wrath of God Death and Eternal Damnation To the Sin of Adams Fall there were three things concurring viz. 1. Gods Permitting not by instilling into him any evil or taking from him any ability to good but by suffering Satan to tempt him 2. By
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
yet be a sound true and saving Faith it is not the difference of degrees and measure that takes away the nature of it For Faith in regard of the extent of it admits degrees not because the Habit is encreased but because the Revelations and Objects are more and therefore those poor Christians that are yet ignorant may have a true habit and as true a Grace in the heart And though a man be more conversant in the Scripture knows more then they hath more Revelations and in that sense though he hath a greater Faith then the other yet the other hath a like precious Faith with him in regard of that Grace Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ and have true Faith though in the least degree Now in Taking Christ the stronger the Will is by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture And we must labor to believe hard things like Abraham or easie things propounded with slender Arguments like Nathaniel for if we believe in difficult cases God will make us with facility to believe them another time We must labor for the extent of Faith for the multitude of Revelations to be filled full of Faith as Barnabas is said to be and this is by studying the Word much for therein will God reveal this This Faith is the Mother of all Sanctifying Graces for by it we are ingrafted into Christ and so live the life of Faith the life of God the fruits of Faith are almost infinite for all the several and distinct branches of Piety and Charity if they be rightly performed are fruits of Faith And where there is a true Faith there is a secret perswasion wrought in the heart whereby God assures us that he is ours and we are his for we may know and be assured that Christ dyed for us and Redeemed us in particular if we can finde in our selves that we have true Faith in Christ and true Repentance for all sins And we may be assured of our Vocation if through the Mystery of the Word seconded and made powerful by Gods Spirit we are quite altered and changed from our former evil lives and have attained unto Faith and Repentance And we may be further assured That we are Redeemed and are the children of God if we finde that we have the Spirit of God dwelling in us which if we want we are none of Gods which if we have it will appear by the fruits of the Spirit in us for as Exercise begets Health and we are made fit by Health for Exercise or as Acts beget Habits and Habits are means to exercise those Acts so Assurance grounded upon the Promise enableth enlargeth and encreaseth Sanctification and Sanctification encreaseth Assurance but first see Faith and then the other as fruits of it Now Faith is wrought in us thus The Spirit comes and shews Christ to us and not onely the profit we have by him but the beauty and excellency of him it shews us what Grace is and makes us love it and then shews us Mercy Out of this we come to long after Christ and to say I would I had him Now to this work he addes a second Christ comes and tells a man I will have thee he comes and shews himself discovers himself and speaks plainly to him I am willing to marry thee Now the longing Soul hearing those glad tidings embraces the motion and the work is done We may know whether this Faith be wrought in us by reflecting upon our own hearts and considering what actions have passed through it for the works of Faith are manifest And we must use Faith in comforting our selves for whatsoever Christ hath by Nature we have it by Grace when we have Faith if he be a Son we are Sons if he be an Heir we are Heirs c. yea Faith makes a man regardless of all earthly things Those that have Faith are able to use it of themselves but many have it that do not use it and though God doth work in us all the work of Faith as it is received yet know He doth not work in us onely but by us he makes us Instruments yea we shall be called to an account for the Talent of Faith if we have it and use it not and if we use it not we shall have little enough oâ— it for the using of it is that which strengthneth Faith and makes it effectual Now that we are saved by Faith appears from these places of Scripture Joh. 3.16 Rom. 1.16 3.28 Eph. 2.8 Mark 16.16 Rev. 21.8 2 Thess 2.11 12. Gal. 3.7 9. Luke 7.50 Yet know That a man is not saved by Faith simply as it is Faith for it doth not in its own nature merit Salvation but it is said to save us in respect of its Object which is Christ not as it is a gift quality or property but as it is an Instrument to apprehend and apply this Object so that we are saved by Faith as an Instrument not for Faith as a Cause So Faith alone is said to justifie us but that Faith which is alone without other Graces doth not justifie us neither were ever any justified by Faith without Works For Faith is not onely a Perswasion that our sins are forgiven but also a thorough Repenting that our sins may be forgiven not onely a Perswasion that the Promises are true but a Holiness of living that we may have a share in those Promises not onely a Perswasion that the Scripture is true but an Obedience to Gods Will revealed therein not onely a Perswasion that Christ dyed for my sins but also such an uprightness of walking as that I crucifie him not again by my Lusts for Faith doth not onely work a good meaning in us but it doth work power in us to do good and to mortifie our affections for where Christ dwells indeed he gives power against sin and that by his Spirit and where the Understanding is fully convinced the Will and Affections follow Faith and the Desire of satisfying Lusts cannot stand together and he that trusts not God for Earthly things cannot trust him for matters of Salvation for if we have Faith in the main we will have it in particular cases We are said to Believe three maner of ways viz. 1. We believe one God that is we believe that there is a God 2. We believe God that is that God is true touching his Promises These two ways Infidels yea the Devils believe and tremble 3. We believe in God that is according to those Promises to put our whole trust and hope in God In the Doctrine of the Church mention is made of four sorts of Faith 1. Historical when men believe the Bibles History This saves not James 2.19 2. Temporary when men believe onely for a time neither doth this save 3. Miraculous proceeding from special Revelation which is now out of use
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another