we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
another 10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies Who are to be partakers in this Sacrament All baptized who are of yeeres and sound judgement to discerne the Lords body ought to repaire to this Sacrament But those onely come worthily who professing the true faith have duely examined and prepared themselves Esa. 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgement are shut from his Sacrament which are not alwayes from the other of Baptisme May none be admitted by the Church to the Supper of the Lord but such as have these things in them which God requireth at their hands Yes those who having knowledge doe make profession of Religion and are found guilty of no great error or crime unrepented of What if any thrust themselves to the Lords Table who are ignorant or guilty of such crimes They are to be kept back by the discipline of the Church What is to be performed by every Christian that he may worthily partake of the Lords Supper There must be a carefull preparation before the action great heed in the whole action and a joyfull and thankfull cloze and shutting of it All which must be performed as well by the Minister as the people For there is great difference betwixt our Saviour Christ the first deliverer of this Sacrament and all other Ministers he having no battel of the Spirit and flesh in him but being always prepared unto every good worke had no need of these things but other Ministers have as much need thereof as the people How are we to prepare our selves to this Sacrament By due search and triall of our own soules whether we can finde in our selves the things which God doth require in worthy Communicants How may we performe that By fitting our mindes framing our hearts thereunto 1 Cor. 10. 15 16 11. 28 How may we sit our mindes By examining our wisdome and knowledge both of Gods will in generall and of the nature and use of this holy Sacrament in particular whether we can give a reason of the representation of Christ in bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ and of the eating and drinking of the elements with the partaking of the spirituall things Rom. 4. 11. 1 Cor. 10. 3. and 4. 16 17. How may our hearts be framed for the feeling of the vertue and power of this Sacrament 1. By weighing with our selves what need we have of it and what benefit we may reape by it 2. By examining of our faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. Iames 4. 8. attended with true love of God Zach. 12. 10. and of our brethren 1 Cor. 16. 14. 3. By servent invocation praying for a blessing upon this Ordinance of God Matth. 26 26. How may we finde what need we have of this Sacrament Partly by our wretched estate by nature and partly by our weak estate by grace What may we finde by our estate by nature That being prone to all evill we had need of this Sacrament to nourish and preserve the life of grace new begun which otherwise by our own corruption might dye or decay in us 1 Cor. 10. 16. What need have we of this Sacrament for reliefe of our weak estate by grace That being weak in understanding and feeble in memory we may by the signes of Bread and Wine have our understanding bettered and memory confirmed in the death of Christ 1 Cor. 11. 24 26. What further need may we finde of it That being fraile in faith and cold in love we may by the same creatures as by seales and pledges have our faith further strengthned and our love more enflamed to God and Gods children What benefit then may we reape by the Lords Supper We see already that the benefit is great this Sacrament being as a glasse for the mind a monument for the memory a support of faith a provocation to love a quickning to obedience and a signe and seal of all the mercies of God in Christ Iesus How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits The heart must be purged by repentance and purified by faith 1 Cor. 10. 14 16. 21. Acts 15. 9. How may the heart be purified by faith If I have not only knowledge what Christ hath done for his chosen but a full assurance that whatsoever he hath done he hath done it for me as well as for any other 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20. What gather you hence That they onely are to present themselves at the Lords Table who after their baptisme are able to make a profession of the true faith and can finde that they truly believe in Christ seeing ignorant and unbelieving persons do rather eat and drink their own judgement than reap any benefit by this Sacrament 1 Cor. 11. 29 30 31. How may thy heart be purged by repentance If from my heart I do repent of my particular sins past and judge my selfe for them bewailing and forsaking them and frame the rest of my life according to Gods will 1 Cor. 11. 30 31. Gal. 6. 16. What learne you hence That it is dangerous for such as remaine in their old sins or after the Sacrament return unto them once to offer themselves to the Lords Table forasmuch as by this means they procure the wrath of God against them and those that belong unto them although not in condemnation in the world to come which the faithfull notwithstanding their unworthy receiving cannot come unto yet to fearefull plagues and judgements in this world It is not meet that we be free from all malice in our hearts when we come to the Lords Supper Yes it is for this Sacrament is a seal both of our conjunction with Christ and of our society one with another 1 Cor. 10. 17. and we must know that true repentance purgeth out malice amongst other sins and a sound faith worketh by love towards God and out Brethren Mat. 5. 22 23. Iames 1. 19 20 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action What is to be done by the communicant in the present action 1. They are to use reverent attention the better to apply the whole action harkning to the doctrine of the Sacrament delivered by the Minister joyning with him in his prayers making use of all the sacramentall actions and so commemorating the Lords death for the comfort and refreshing of their own souls 1 Cor. 11. 17. 26. 2. According as it is commanded all must take the Bread and Wine into their hands contrary to the superstition of divers which will have it thrust either into their mouthes or else take it with their gloves as if the hand of a Christian which God
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
this is is but the porch the shell and outside all that are outwardly received into the visible Church are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace but not always with this speciall To whom then is Baptisme effectuall to the sealing up this inward and speciall grace We must here distinguish of persons baptized the Church doth not onely baptize those that are grown and of years if any such being bred Pagans be brought within the pale of the Church and testifie their competent understanding of Christianity and professe their faith in the Lord Jesus and in Gods precious promises of remission of sins by his bloud and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith but the Church also baptizeth her infants such as being born within her bosome of beleeving parents are within the Covenant so have right unto the seal thereof Doth the inward grace always accompany the outward sign in those of years baptized No but onely then when the profession of their faith is not outward onely and counterfeit but sincere and hearty they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized saith Philip to the Eunuch for it were absurd to extend the benefit of the seal beyond the Covenant now the Covenant is made only to the faithfull Joh. 1. 10. Mark 16. 16. He that beleeveth and is baptized shall be saved but he that beleeveth not whether he be baptized or no shall be condemned Simon Magus Act. 8. 13. and Julian and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme without it be to encrease their Judgement But what say you of infants baptized that are born in the Church doth the inward grace in their baptism always attend upon the outward sign Surely no the Sacrament of baptisme is effectuall in infants onely to those and to all those who belong unto the election of grace which thing though we in the judgement of charity doe judge of every particular infant yet we have no ground to judge so of all in generall or if we should judge so yet it is not any judgement of certainty we may be mistaken Is every elect infant then actually sanctified and united unto Christ in and by baptisme We must here also distinguish of elect infants baptized whereof some die in their infancy and never come to the use of reason others God hath appointed to live enjoy the ordinary means of faith salvation What is to be thought of elect infants that die in their infancy have no other outward means of salvation but their baptisme Doubtlesse in all those the inward grace is united to the outward signs and the holy Ghost doth as truly and really and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant as the minister doth the water to its body and the invisible grace of the Sacrament is conveyed to the outward means But how can an infant be capable of the grace of the Sacrament Very well though infants be not capable of the grace of the Sacrament by that way whereby the growne are by hearing conceiving beleeving yet it followeth not that infants are not capable in and by another way It is easie to distinguish between the gift conveyed and the manner of conveying it faith is not of absolute necessity to all Gods elect but only to those to whom God affords means of beleeving It is the application of Christs righteousnesse that justifieth us not our apprehending it God can supply the defect of faith by his sanctifying Spirit which can doe all things on our part in the room of faith which faith should doe Doe we not know that the sin of Adam is imputed to children and they defiled by it though they be not capable to understand it even so the righteousnesse of Christ may be and is by Gods secret and unknown way to elect infants and so to those that are born deaf and fools not capable of understanding for though God tieth us to means yet not himself he that hath said of infants to the belongs the kingdome of God knows how to settle upon them the title of the Kingdome and we have no reason to think but that even before or in at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ and cloath it with his righteousnesse and impute unto it the title of a son or daughter by Adoption and the image of God by sanctification and so fit it for the state of glory But what is to be thought of the effect of Baptisme in those elect infants whom God hath appointed to live to years of discretion In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary meanes for though God doe sometimes sanctifie from the wombe as in Jeremy and John Baptist sometime in Baptisme as he pleaseth yet it is hard to affirm as some doe that every elect infant doth ordinarily before or in Baptisme receive initiall regeneration and the seed of faith and grace For if there were such a habit of grace then infused it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie untill the party doe beleeve and embrace the promises Is not Baptisme then for the most part a vain empty shew consisting of shadowes without the substance and a signe without the thing signified No it is always an effectuall seal to all those that are heirs of the Covenant of grace the promises of God touching Justification Remission Adoption are made and sealed in Baptisme to every elect child of God then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith Thus Baptisme to every elect infant is a seal of the righteousnesse of Christ to be extraordinarily applyed by the holy Ghost if it die in its infancy to be apprehended by faith if it live to yeares of discretion So that as Baptisme administred to those of years is not effectuall unlesse they beleeve so we can make no comfortable use of our Baptisme administred in our infancy untill we beleeve The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part but then I come to have the profit and benefit of them when I come to understand what grant God in Baptisme hath sealed unto me and actually to lay hold upon it by faith Explain this
hath both made and sanctified were not as fit as the skin of a Beast which the Artificer hath tanned and sewed 3. They must moreover according to the Commandement of Christ eat and drink the Bread and Wine not laying or hanging it up or worshipping it as the papists doe 4. Lastly they must use thanksgiving offering up themselves both souls and bodies as a sacrifice of thanks Rom. 12. 1. in which regard this Sacrament is called the Eucharist What is to be done after the action 1. We must by and by use joyfull thanksgiving with prayer and meditation being so comforted in heart in the favour of God towards us that we be ready with a feeling joy to sing a Psalme unto the Lord Matth. 26. 30. 2. We must continually endeavour to finde an increase of our faith in Christ love to God and all his Saints power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. 11 21. Col. 2 6 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification a further deading of the old man and so a greater measure of dying unto sin a further strength of the new man and so a greater care to live in newnesse of life and to walk the more strongly and steadily in the wayes of God all the dayes of his life this being a Sacrament not of our incorporation as Baptisme but of our growth which albeit one cannot alwayes discerne immediately after the action yet between that and the next Communion it may be easily espied in our service towards God and men What if a man after the receiving of the Sacrament never find any such thing in himself He may well suspect himself whether he did ever repent or not and therefore is to use means to come to sound faith repentance For the Lord is not usually wanting to his ordinances if men prepare their hearts to meet him in them If we receive no good no refreshment at this spirituall feast if God send us away empty either it is because we have no right unto his mercies being not in Christ and so not accepted or because some secret unmortified lust remaineth in us like Achans wedge of gold so some beloved sin either not seen or not sufficiently sorrowed for and resolved against lyeth glowing in the heart which causeth God to frown upon our services like a dead flye causeth the ointment to stink therfore in this case a man should descend into himself make a more strict search into his conscience that he may againe come before the Lord with more humilty and better preparednesse and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances So much of the Sacraments What are the Censures They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments What doe these Censures profit the Church of God Very much for by them the godly having strayed from the course of sincerity are through obedience brought home againe But the wicked are hardened by them through disobedience whereof it is that the wicked are properly said to be punished the godly only chastened and corrected But it seemeth that corrections rather belong to Magistrates then to Ministers The Magistrates by the Lawes of the Common-wealth punish some by death others by other torments and some by purse which belongeth not to the Minister who hath to doe only with the soule And these spiritual censures are of as necessary use in the Church both to help the godly and to restrain and root out the wicked out of the Church as those penall Lawes of the Magistrate in the Common-wealth They therefore who upon this pretence that God forceth no man to come unto him suppose the censures to be unprofitable are like unto children that will have no rod in the house Whereby doth the necessity of Censures appeare Easily for sith in the Church of God there be of all sorts as in a net cast into the sea which catcheth good and bad It is impossible without correction to keep good order in the Church especially to restraine the wicked hypocrites from offending and thereby slandering their profession If then there were no hypocrites there were no use of Censures Not so but the serve most of all for them that make no conscience of their calling For the best man that is having some sparkes of his naturall corruption remaining unregenerate may fall and offend and therefore must be chastened by the Church But this is the difference the godly falling by infirmity by correction doe amend but the wicked offending purposely by punishment are hardened What is to be gathered of this That sith censures are as needfull in the Church as the rod in the house or the Magistrates sword in the Common-wealth for offendors yea and of so much more use as these are for the body and this life and the other for the soule and life to come they that set themselves against them care not what disorder there be in the Church but seek to exempt themselves from punishment that they might doe what they list and make the Gospel a covert for all their wickednesse who are like to them in the second Psalme that would not beare the yoake of Government So much for the use and necessity of Censures What is the doctrine of them especially delivered In the 18 chapter of Saint Matthew from the 15 verse to the 20. where both their institution and ratification is laid downe For first our Saviour declareth the degrees of the censures ordained for such as are called brethren which are generally corrections according to the greatnesse of the offences and then treateth of their power and authority What is to be observed in the degrees of the censures That the censures be according to the offences as if the offence be private the censure thereof must be private wherein the censurer is to deale circumspectly 1. That he know the offence 2. That he admonish the offender secretly 3. That he do it in love convincing his offence so to be by the Word of God What further duty is required of us in this case 1. That we runne not to others to slander the offenders which Moses forbiddeth Levit. 19. 16. 2. Not to keep the injury in minde of purpose afterwards to revenge it 3. Not to deale roughly with one under pretence of seeking the glory of God 4. Not to despise the offender but by all means to seek his amendment Who are to be admonished openly in the Church Those that sin openly What if they will not amend by admonitionâ— Then they are by suspension to be barred for a time from some exercises of Religion and if by that they will not amend then they are by excommunication to be cut
employed onely in the gathering of Toll Matth. 9. 9. Peter James John Fishermen whose liberty of speech when the chief Priests the Elders of Jerusalem beheld and understood that they were unlettered and ignorant men it is recorded Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus Paul from a bloody persecuter converted to be a Preacher and a writer of the Gospel shewed by that sudden alteration that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned Fourthly the matter of the holy Scripture being altogether of heavenly Doctrine and savouring nothing of earthly or worldly affections but every where renouncing and condemning the same declareth the God of heaven to be the onely inspirer of it Fiftly the Doctrine of the Scripture is such as could never breed in the brains of man three Persons in one God God to become man the Resurrection and such like mans wit could never hatch or if it had conceived them could never hope that any man could beleeve them Sixtly the sweet concord between these writings and the perfect coherence of all things contained in them notwithstanding the diversity of persons by whom places where times when and matter whereof they have written for there is a most holy and heavenly consent and agreement of all parts thereof together though writen in so sundry ages by so sundry men in so distant places one of them doth not gain-say another as mens writings doe as our Saviour Christ confirmeth them all Luke 24. 44. Seventhly a continuance of wonderfull prophesies foretelling things to come so long before marked with their circumstances not doubtfull like the Oracles of the Heathen or Merlins prophesies but such as expressed the things and persons by their names which had all in their times their certain performance and therefore unto what may we attribute them but to the inspiration of God Vide Calvins Institut lib. 1. cap. 8. Thus was the Messias promised to Adam 4000. years before he was born Gen. 3. 15. and to Abraham 1917. years before the accomplishment Gen. 12. 3. The deliverance of the Israelites from Egypt to the same Abraham 400. years before Gen. 15. 13 14. The prophesies of Jacob Gen. 49. concerning the twelve Tribes which were not fulfilled till after the death of Moses and that of the continuance of the Tribes and Kingdomes of Judah held untill the comming of Christ In the first Book of Kings the 13. ch 2 3. there is delivered a prophesie concerning Josias by name 331. years Esa. 45. 1. concerning Cyrus 100. years before he was borne Daniels prophesies and that especially of the 70. weeks Dan. 9. 24. are wonderfull so likewise are those of the rejection of the Jews the calling of the Gentiles the kingdome of Antichrist c. some of which now we see fulfilled Eightly the great Majestie full of heavenly wisdome and authority such as is meet to proceed from the glory of God shining in all the whole Scripture yea oftentimes under great simplicity of words and plainnesse and easinesse of style which neverthelesse more affected the hearts of the hearers then all the painted eloquence and lofty style of Rhetoricians and Oratours and argueth the holy Ghost to be the Authour of them 1 Cor. 1. 17. 21. 24. 2. 15. Ninthly in speaking of the matters of the highest nature they go not about to perswade men by reasons as Philosophers and Orators but absolutely require credit to bee given to thē because the Lord hath spoken it they promise eternall life to the obedient and threaten eternall woe to the disobedient they prescribe Laws for the thoughts to which no man can pierce they require sacrifice but they preferre obedience they enjoin fasting but it is also from sin they command circumcision but it is of the heart they forbid lusting coveting c. which is not to be found in any Laws but in his that searcheth the heart Tenthly the end and scope of the Scriptures is for the advancement of Gods glory and the salvation of mans soule for they intreat either of the noble acts of God and of Christ or the salvation of mankind and therefore by comparing this with the former reason we may frame this argument If the Author of the Scripture were not God it must be some creature if he were a creature he were either good or bad if a bad creature why forbiddeth he evill so rigorously and commands good so expresly and makes his mark to aim at nothing but Gods glory and our good if he were a good creature why doth he challenge to himself that which is proper to God onely as to make Laws for the heart to punish reward eternally c if it were no creature good nor bad it must needs be God Eleventhly the admirable power and force that is in them to convert and alter mans mind and to encline their heart from vice to vertue Psal. 19. 7 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12. though they be quite contrary to mens affections Twelfthly the Writers of the holy Scriptures are the most ancient of all others Moses is ancienter then the gods of the heathen that lived not long before the wars of Troy about the time of the Judges and the youngest Prophets of the Old Testament match the antientest Philosophers and Historians of the heathen Thirteenthly the deadly hatred that the devill and all wicked men carry against the Scriptures to cast them away and destroy them and the little love that most men doe bear unto them prove them to bee of God for if they were of flesh and blood then flesh and blood would love them and practise them and every way regard them more then it doth for the world loveth his own as our Saviour Christ saith Joh. 15. 19. But wee being but carnall and earthly savour not the things that bee of God as the Apostle saith 1 Cor. 2. 14. and untill the Lord open our hearts and we bee born again of Gods Spirit and become as new-born babes wee have no desire unto them 1 Pet. 2. 2. Fourteenthly the marvellous preservation of the Scriptures though none in time bee so ancient nor none so much oppugned yet God hath still by his providence preserved them and every part of them Fifteenthly the Scriptures as experience sheweth have the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him up again Heb. 4. 12. Shew now how the holy Scriptures have the consonant testimony of all men at all times since they were writen that they are the most holy word of God First Joshua the servant of Moses the first Scribe of God to whom God spake in the presence and hearing of six hundred thousand men besides women and children who was
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
all nations ages and conditions of men Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my self am one of that company and a sheep of that fold Why say you that you beleeve that there is a Catholick Church Because that the Church of God cannot be alwayes seen with the eyes of man Why is this Church called holy Because she hath washed her robes in the blood of the Lamb and being sanctified and cleansed with the washing of water by the word is presented and accepted as holy before God Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21 22. for though the Church on earth be in it selfe sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holinesse What learn you hence That if ever we will have the Church for our Mother or God for our Father we must labour to be holy as he is holy What is meant here by catholick Church The whole universall company of the elect that ever were are or ever shall be gathered together in one body knit together in one Faith under one Head Christ Jesus Eph. 4. 4 5 6. 12. 13. Col. 2. 19. Eph. 1. 22 23. For God in all places and of all sorts of men had from the beginning hath now and ever will have an holy Church that is Gods whole or universall Assembly because it comprehendeth the whole multitude of all those that have doe or ever shall believe unto the worlds end Doe all those make one body The whole number of believers and Saints by calling make one body the Head whereof is Christ Jesus Eph. 1. 10. 22 23. Col. 1. 18. 24. Having under him no other Vicar and so the Pope is not the Head of the Church for neither property nor office of the head can agree unto him What is the property of the Head To be highest and therefore there can be but one even Christ. What is the office of the Head First to prescribe lawes to his Church which should bind mens consciences to the obedience of the same and of such law-givers there is but one James 4. 12. Secondly to convey the powers of life and motion into all the members by bestowing spirituall life and grace upon them For the naturall members take spirit and sense from the head so the Church hath all her spirituall life and feeling from Christ who is only able and no creature beside to quicken and give life Thirdly to be the Saviour of the body Eph. 5. 23. But Christ Jesus only is the Saviour of the Church whom by this title of the head of the Church Paul lifteth up above all Angels Archangels Principalities and Powers And therefore if the Pope were the successour of Peter and Paul yet should he not therfore be the head of the Church which agreeth to no simple creature in heaven or under heaven So much of the Head where be the members of this holy Catholick Church Part are already in heaven triumphant part as yet militant here upon earth VVhat call you the Church triumphant The blessed company of those that have entred into their Masters joy Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members and their own consummation in perfect blisse Rev. 6. 7. VVhy is it called Triumphant Because the Saints deceased have made an end of their pilgrimage and labours here on earth and triumph over their enemies the world death and damnation Are the Angels of the Church triumphant No First because they were never of the Church militant Secondly because they were not redeemed nor received benefit by the death of Christ and therefore it is said that He took not on him the nature of Angels but the seed of Abraham Heb. 2. 16. VVhat is the speciall duty which the Church triumphant in heaven doth perform Praise and thanksgiving to God VVhat is the Church militant It is the society of those that being scattered through all the corners of the world are by one faith in Christ conjoyned to him and fight under his banner against their Enemies the World the Flesh and the devill continuing in the service and warfare of their Lord and expecting in due time also to be crowned with victory and triumph in glory with him Rev. 1. 9. 12. 11. 2 Tim. 4. 7 8. Who are the true members of the Church militant on earth Those alone who as living members of the mysticall body Eph. 1. 22 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head Col. 3. 3. Psalm 83. 3. In which respect the true militant Church is both visible Mat. 16. 18. and invisible Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day But are none to be accompted members of this Church but such as are so inseparably united unto Christ doubtlesse many live in the Church who are not thus united unto him and shall never come to salvation by him Truly and properly none are of the Church saving only they which truly beleeve and yeeld obedience 1 John 2. 19. all which are also saved howbeit God useth outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves as to inward fellowship with his Sonne Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible Hence it commeth that so many as partaking the outward means doe joyn with these in league of visible profession Act. 8. 13. are therefore in humane judgment accompted members of the true Church and Saints by calling 1 Cor. 1. 2. untill the Lord who only knoweth who are his doe make known the contrary as we are taught in the Parable of the tares the draw-net c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward which are partakers onely outwardly of grace and such are not fully of the Church that have entred in but one step Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church it is not sufficient that he professe Christ with his mouth but it is further required that he believe in him in heart These doe the one but not the other or if they believe in heart they believe not fully For they may generally believe indeed that Christ is the Saviour of mankind but they know not whether themselves have part in him yea by their works they disclaim any interest in him VVhat say you then of such They are partakers of all good of the outward or imperfect Church and therefore their children also are baptized and admitted as members of Christs Church These are like evill citizens as indeed the Church is Gods city who are in truth but citizens in profession and name only For they as yet want the chiefest point which onely maketh a
all things that we doe teaching us how we are to live in such sort as whosoever walketh not accordingly cannot be saved What further use hath the Law in the Regenerate First as a light it directeth us for the world being a darke wildernesse and we being naturally blinde are in continuall danger of falling unlesse our steps be guided by the Lampe of the Law Secondly as a prick it inciteth us to obedience because God commandeth them Thirdly it frameth us to humility whilst by it wee understand that we are farre from fulfilling it What gather you of this First what great reason there is that we should be well acquainted with the Law of God seeing it is of so great use Secondly that every one should have a warrant of all his doings out of this Law of God whereby all the creatures are sanctified for mans use What is the contrary vice Ignorance whereof Christ saith that the blinde fall into the ditch Matth. 15. 14. So much of the use of the Law What is required for our profiting therein In the first place it is required that we have the right understanding of the Law without which it is impossible to reap any of the former fruits for how can a man acknowledge the breach of that Law which he knoweth not or how can he serve God in the endeavour of the performance of it unlesse he understand his Masters will What Rules are principally to be observed for the understanding and right interpreting of the Law Three especially What is the first That the Law is spirituall reaching to the soule and all the powers thereof and charging as well the heart and thoughts as the outward man Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27. How doth the Law shape all the powers of the soule It shapeth the understanding to know every duty even all the will of God It chargeth the judgement to discerne between good and evill and between two good things which is the better It chargeth the memory to retain It chargeth the will to chuse the better and to leave the worse It chargeth the affections to love things to be loved and to hate things to be hated Doth the Law require these alike of all No but according to the Sex growth in age and difference of calling as more of a man than of a woman of a young man than of a childe of a publike person than of a private man What is the second Rule That the Law is perfect Psal. 19. 7. Not onely binding the soule but also the whole soule the severall functions of her faculties perfectly as the understanding to know the will of God perfectly the judgement to discerne perfectly betwixt good and evill the memory to retain and remember all perfectly the will to chuse the good and leave the evill perfectly the affections to love the one and hate the other perfectly So in condemning evill it condemneth all evill and in commanding good it commandeth all good charging man to practise the good and refuse the evill perfectly and that not only as it was commanded Adam before his fall but also according to the severall times before in and after the Law What is the third That in every Commandement there is a borrowed Speech whereby more is commanded or forbidden than is named What speciall Rules are comprehended under this third These three following 1. Whatsoever the Law commandeth it forbiddeth the contrary and whatsoever it forbiddeth it commandeth the contrary Matth. 5. 21 23 24 25. So where any duty is enjoyned as in the affirmative Commandements there we must understand the contrary sinne to be forbidden Matth. 4. 10. 1 Cor. 15. 34. And where any sinne is forbidden as in the negative there must we know the contrary duty is required Eph. 4. 28. 2. Whatsoever the Law commandeth or forbiddeth in one kinde it commandeth or forbiddeth all of the same kinde and all the degrees thereof for under the kinde manifest and plaine are understood all things of like sort and under one maine duty or crime expressed all degrees of good or evill in the same kinde are either commanded or forbidden Matth. 5. 21 22 c. 1 Ioh. 3. 10. Thirdly whatsoever the Law commandeth or forbiddeth it commandeth or forbiddeth the causes thereof and all meanes whereby that thing is done or brought to passe So that with the thing forbidden or the duty enjoyned all occasions and provocations or furtherances thereto are consequently condemned or required 1 Thes. 5. 22. Heb. 10. 24 25. Matth. 5. 27 30. Besides the true knowledge what is further required for a profitable course in the Law First remembrance without which our knowledge is nothing as that which is powred into a riven Vessell And therefore in the fourth Commandement God using this word Remember teacheth us how deeply negligence and forgetfulnesse although not alike in all are condemned Secondly judgement to take heed that we doe nothing rashly and suddenly but ever to examine our wayes Thirdly the will and affections must be formed to an obedience of the Commandements whereto also it may helpe to consider that God propoundeth the ten Commandements in the second person of the singular number saying Thou shalt not c. Why are the Commandements uttered in this sort rather than by yee or no man or every man c. First because God being without partiality speaketh to all men alike as well the rich as poore high as low Secondly because no man should put the Commandements of God from himselfe as though they did not concerne him but every particular man should apply them to himselfe as well as if God had spoken to him by name What gather you of this That God wisely preventeth a common abuse amongst men which is to esteeme that spoken to all men to be as it were spoken to none as you shall have it common amongst men to say and confesse that God is good and mercifull and that he commandeth this and forbiddeth that and yet they usually so behave themselves as that they shift the matter to the generall as if it did nothing belong to them in particular and as if they notwithstanding might live as they list and therefore every man is to judge and esteeme that God speaketh in the Law to him in particular and is accordingly to be affected therewith That this obedience may be more willing and cheerefull what is further to be thought upon We must set before our eyes Gods benefits bestowed upon us as the Lord did before the Israelites in the Preface to the ten Commandements What benefits ought we chiefely to call to minde First those which God doth generally bestow upon all his Children as our Election Creation Redemption Vocation Iustification Sanctification continuall Preservation and then particularly such blessings as God hath severally bestowvd upon every one of us Are not the judgements of God also to be thought
who is not onely the Lord our Maker Psal. 100. 3. but also our God and Saviour 1 Tim. 4. 10. Psal. 36. 6. Whence is the latter From the Covenant of grace whereby he is our God and Saviour of them that believe 1 Tim. 4. 10. assuring them of all gracious deliverances by vertue of his Covenant from all evills and enemies both bodily and especially spirituall a proofe whereof is laid downe in that famous deliverance of the people of Israel out of the slavery of Egypt which was so exceeding great that by reason thereof they were said to be in an Iron Furnace Deut. 4. 20. How can this belong to us which are no Israelites Though we be not Israel in name or according to the flesh yet wee are the true Israel of God according to the spirit and promise Why doth the Lord make choyse of that benefit which seemeth nothing at all to belong unto us rather then of any other wherein we communicate with them 1. Because it is the manner of God to allure the Israelites to whom the Law was given at first as children with temporall benefits having respect to their infirmity and child-hood whereas wee are blessed of God with greater knowledge and therefore in respect of them are as it were at mans estate Deut. 28. 13. 2. Because it was fittest to expresse the spirituall deliverance from Satan by Christ which was thereby figured and represented and so it belongeth no lesse if not more to us than to them 3. Because we being freed from the slavery of our bloody enemies whereunto we were so neere more than once and unto whom we justly have deserved to have beene enthralled and it being the common case of all Gods Children to bee in continuall danger of the like and to feele the like goodnesse of God towards them we may also make use of this Title and esteeme it a great Bond also of us unto God 4. Because it was the latest benefit the sweetnesse whereof was yet as it were in their mouth and herein the Lord had respect unto our corrupt nature who are ready to forget old benefits how great soever What is there is this reason to set forth the true God whom we worship and to distinguish him from all Idolls whatsoever 1. The name Jehovah which betokeneth that hee onely is of himselfe and all other things have their being of him whereby wee are taught that there is but one true God whose being there is no creature able to conceive and that hee giveth being to all other things both by creating them at first and by preserving and directing of them continually 2. The name Elohim or God which in the Hebrew is of the plurall number to signifie the Trinity of the Persons in the Vnity of the God-head 3. That he is both Omnipotent and is able to do all things and also willing to imploy his power to the preservation of his people proved from an argument of the effects in the deliverance of the Israelites out of Egypt So much of the Preface What are the words of the first Commandement Thou shalt haue no other Gods before Me. Or Thou shalt not haue any strange God before My Face Exo. 20. 3. What is the scope and meaning of this Commandement 1. That this Jehovah one in substance and three in persons the Creator and Governour of all things and the Redeemer of his people is to be entertained for the onely true God in all the powers of our soule Matth. 22. 33. 2. That the inward and spiritual worship of the heart Prov. 23. 26. wherein God especially delighteth Deut. 5. 29. and which is the ground of the outward Prov. 4. 23. Matth. 12. 35. is to be given to him and to none other and that sincerely without hypocrisie as in his sight who searcheth and knoweth the heart Jer. 17. 10. For this word Before me or Before my face noteth that inward entertainment worship wherof God alone doth take notice and thereby God sheweth that he condemneth as well the corrupt thoughts of mans heart concerning his Majesty as the wicked practice of the body for our Thoughts are before his face What is forbidden in this Commandement Originall corruption so farre forth as it is the fountaine of impiety against God Rom. 8. 7. with all the streames thereof What is required in this Commandement That we set up imbrace and sanctifie the Lord God in our hearts Isa. 8. 13. yeilding to him in Christ that inward and spirituall worship which is due unto his Majesty Wherein doth this consist 1. In knowing of God in himselfe in his properties and in his workes for it should be the joy of every Christian soule to know the true God and whom he hath sent Christ Iesus Io. 17. 3. 2. In cleaving unto him Deut. 11. 22. Josh. 23. 8. Acts 11. 23. How is that to be done 1. We must be perswaded of Gods love to us and so rest upon him for all we want being assured that he both can and will abundantly provide for us here and for ever 2. We are to love him so heartily as to be loath to offend him and delight to please him in all things So much of the Commandement in generall What are we to consider of it in particular First the severall branches of it Secondly the helpes and hinderances of the obedience thereof What be the severall branches of this Precept There is here commanded 1. The having of a God and herein Religion 2. The having of one onely God and no more and herein unity 3. The having of the true God and none other for our God and herein truth To what end doth God command us to have a God seeing wee cannot chuse but have him for our God whether we will or not Because albeit all men of necessity must have a God above them yet many either know him not or care not for him and so make him no God as much as in them lyeth What is it then to have a God To know and worship such an infinite Nature as hath his being in himselfe and giveth being to all other things wholly to depend upon him and to yield absolute obedience to his will What is it to have no God In heart to deny either God himselfe or any of his properties or so to live as if there were no God at all What things are to be considered in this first branch of this Commandement Such as doe concerne the faculties of the soule and the severall powers of the inward man namely the Vnderstanding Memory Will Affections and Conscience What is the Vnderstanding charged with in being commanded to have a God 1. To know God as hee hath revealed himselfe in his Word and in his Works 1 Chron. 28. 9. John 17. 3. 2. To acknowledge him to be such an one as we know him to be 3. To have faith both in believing the things that are written of him and
of the feare of God and contempt of his Majesty What sin is joyned with the want of the feare of God Carnall security whereby a man doth flatter himselfe in his owne estate be it never so bad What vertues arise from the feare of God Reverence and Humility What is the former The Reverence of the Majesty of God in regard whereof we should carry such an holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes be offensive unto him Heb. 12. 28. Of which if Men be so carefull in the presence of Princes who are but mortall Men how much more carefull ought wee to bee thereof in the presence of the Almighty and most glorious God How was this prefigured in the Ceremoniall Law That when Men would ease themselves according to the course of nature they should goe without the Hoast and carry a paddle with them to cover their filth because saith the Lord I am in the midest of you whereby the filthinesse and impurity of the minde was forbidden more then of the body and the equity hereof reacheth also unto us Deut. 23. 12 13 14. What is contrary to this Reverence of the Majesty of God Irreverence and Prophanenesse of Men to God-ward What is Humility That vertue whereby we account our selves vile and unworthy of the least of Gods mercies and casting our selves downe before his Majesty doe acknowledge our owne emptinesse of good and insufficiency in our selves for so all our behaviour should be seasoned with humility What sinnes are repugnant to this vertue 1 Counterfeit humility when a man would seeme more lowly then he is 2. Pride vaine glory and presumption whereby we boast and glory of our selves and our owne strength and goodnesse Who are to be accounted proud 1 They that would bee thought to have those good things in them which they want 2 They that having a little goodnes in them would have it seem greater then it is 3 They that having any goodnsse in them doe thinke that it commeth from themselves 4. They that thinke they can merit from GOD and deserve his favour VVhat is the godly sorrow which is required in this Commandement Spirituall griefe and indignation against our owne and others transgressions and also lamenting for the calamities of Gods people private and publique the want of both which is here condemned VVhat spirituall joy is there here injoyned Ioying in God rejoycing in all our afflictions with consideration of the joy prepared for us before the beginning of the world Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spirituall joy is here condemned So much of the Affections what is required of us in respect of our Conscience That we live in all good conscience before God Acts 23. 1. Heb. 13. 8. What sins are here condemned 1. Hardnesse of heart and benummednesse of conscience 2. Hellish terros and accusations proceeding from doing things either without or against the rule of the Word So much of the first branch of this Commandement what is required in the second branch thereof Vnity in Religion because we are commanded to have but one God and no more What things are required of us that we may come to this unity Foure principally 1. An upright and single heart ready to embrace the true Religion and no other 2. Constancy and continuance in the truth 3. A godly courage to stand to the truth and withstand the enemy 4. An holy zeale of the glory of God What contrary vices are forbidden 1. Indifferency in Religion when a man is as ready to embrace one Religion as another 2. Inconstancy and wavering in Religion 3. Obstinate and wilfull continuance in any Religion without any good ground 4. Rash and blinde zeale when a man without knowledge or judgment will earnestly maintaine either falshood or truth by wicked meanes To what end doth God will us to have no other God but himselfe seeing no man can have any other God though he never so much desire it Because howsoever there be but one God yet many doe devise unto themselves divers things which they place in Gods stead and to which they give that honour which is proper to God 1 Cor. 8. 4 5. 10. 20. What sin then doth God condemne by forbidding us to have many gods All inward idolatry whereby men set up an Idoll in their heart in stead of God Ezek. 14. 3. ascribing thereunto that which is proper to him and giving it any part of spirituall adoration Shew how this is done in the Understanding When men doe thinke that other things have that which is proper unto God as Papists when they beleeve That the Sacrament is their maker That the Saints know their hearts That the Pope can forgive sins which none can doe but God How doth the Memory faile herein In remembering of evill things especially of those which most corrupt us and chiefly then when we should be most free from the thoughts of them What is the fault of the Will Readinesse unto and wilfulnesse in evill especially the worst Shew the like in the Affections first in sinfull confidence There is here condemned trust in the Creatures more then in God and all fleshly confidence in our selves or in our friends honour credit wit learning wisdome wealth c. thinking our selves the better or more safe simply for them Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride Acts 12. 23. and security VVhat is our duty concerning these things 1. To esteem of them only as good means given us of God whereby to glorifie him the better 2. To trust in God lesse when we have them then when we want them Job 13. 15. VVhat is further here condemned 1. To ascribe the glory of any good thing either to our selves or any other then the Lord. 2. To seeke for help of the Devill by Witches or Wise men VVherein standeth inordinate love In loving of evill or in loving of our selves or any other thing more then God of whose favour we ought more to esteem then of all the world besides Here therfore is condemned all carnall love of our selves our friends our pleasure profit credit or any worldly thing else for whose sake we leave those duties undone which God requireth of us 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32. 32. Rom. 9. 3. VVhat feare is here condemned All carnall feares and especially the fearing of any thing more then God Isa. 7. 2. 8. 12 13. 51. 12 13. Mat. 10. 28. How may a man know that he is more afraid of God then of any other thing If he be more afraid to displease God then any other and this feare of
shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the
covet thy Neighbours House thou shalt not covet thy Neighbours Wife c. VVhat is the sinne chiefely here forbidden Concupiscence that is those secret and internall sinnes which goe before consent of will and are the seedes of all other vices of which sort are wicked and corrupt inclinations thoughts desires which are repugnant to charity VVhat is the end of this Commandement It respecteth either God our Neighbours or our Selves VVhat is the end which respecteth God That He might shew the perfection of that Charity which in His Law He requireth of us and the excellency of it above all other humane laws For humane and Divine Lawes differ as the Lawgivers themselves And as God is a Spirit who is omniscient and searcheth the heart so Hee requireth spirituall obedience Rom. 7. 14. and bindeth by His Law which is spirituall like Himselfe not onely the hand tongue and outward man as men doe by humane lawes but even the most inward hidden and secret thoughts and desires of the minde and heart VVhat is the end respecting our Neighbours That wee might not thinke or desire any thing tending to their hurt but that with all the powers of our soules we exercise Charity in doing them good not seeking our owne good onely but theirs also 1 Cor. 13. 5. What is the end of this Commandement respecting our selves That it might discover unto us our corruption and how far wee are from that perfection which Gods Law requireth Rom. 7. 7. 13. 24. Prov. 20. 9. Psal. 19. 13. and secondly that it might bee unto us a perfect rule of spirituall obedience and might teach us chiefly to observe our hearts Prov. 4. 23. to suppresse the first and inward motions of sin and to aspire to that originall puritie that we had by Creation What was the occasion of this Commandement Threefold first the pravity of our hearts and thoughts Gen. 6. 5. and 8. 21. Secondly the blindnesse and stupidity of our mindes and hearts which could neither see nor feele their owne pravity and corruption Rom. 7. 7 8. Thirdly the errour of our judgements which suppose that our thoughts be free and that concupiscence and first thoughts are not sins till they have our conscent because they are not in our power to restraine them What is the difference betweene the spirituall obedience required in this and the other Commandements In that it not onely requireth the internall obedience of the heart with the outward man as the rest doe but also restraineth the first motions and inclinations which goe before consent If wee had not rather say that it is added to the other as a full and more cleare explication of that spirituall obedience which is required in all the rest Now shew the meaning of this commandement and first what is that concupiscence which is here spoken of There are two sorts of concupiscence or of the affections of the heart the first called the Irascible conceived against things evil which we shuâ— as anger hatred feare griefe c. The other called Concupiscible conceived towards things good and desirable as love joy delight c. And these are things either truely evill or good or else so onely in appearance Is all concupiscence here forbidden No for there is some good and lawfull some evill and unlawfull the one commanded the other forbidden What is lawfull concupiscence It is either naturall or spirituall Naturall that which desireth things good and necessary to our being or well-being as food cloathing and other lawfull comforts of this life Secondly spirituall which lusteth and fighteth against the flesh Gal. 5. 17. and affecteth and coveteth after spirituall things Psal. 119. 40. What is opposite hereunto Vnlawfull and evill concupiscence Col. 3. 5. which is also called concupiscence of men 1 Pet. 4. 2. concupiscence of the flesh Gal. 5. 16 17. worldly concupiscence Tit. 2. 12. lusts of the Devill John 8. 44. What are the kindes of this evill concupiscence Either habituall or actuall Habituall is an evill inclination and pronenesse to that which is evill or an evill desiring of it which is a part of originall injustice Rom. 8. 6 7. What is that evill concupiscence which is actuall It is distinguished into two kinds First in respect of the forme Secondly in respect of the object What is that which respecteth the forme It is either inchoate and imperfect which is an act of sensuality onely and the first and sudden motions of concupiscence which goe before the act of reason and the will tickling the minde and heart with a kinde of delight Or it is formed and perfected having also the act of the will joyning with it and consenting to it 1 Thess. 4. 5. What are the degrees of that inchoate concupiscence They are three First an evill motion cast into our mindes by either the Devill the World or our owne Flesh corrupting the sense memory or phantasie whereby wee have an hanging and hankring appetite after that which is our Neighbours as thinking it fit and convenient for us Secondly a longing after it and wishing for it following that motion Thirdly a tickling delight arising from a conceit of the pleasure or profit which we should have in the enjoying of it James 1. 13 14 15. How then doth sinne grow from its first conception to its full growth Saint James in respect of the degrees of it compareth it to the conception growth and birth of an Infant in and from the wombe James 1. 14 15. The first is the abstraction of the minde and heart from good to evill by the evill motion and appetite which may be called the carnall copulation between the heart and sinne and Satan The second inescation and enticing of the heart with delight and consent unto it as it were the retention of the seed The third consent to the acting of it which may be called the conception of it The fourth deliberation after this consent by what meanes and how it may be acted which is the articulation and shaping of the parts and members The fifth is the acting of sin it selfe that is the birth of it which being borne causeth death Which degrees and growth of sin may be observed in the example of Eve Ahab and David himself How may evill concupiscence be distinguished in respect of the object Into three kindes First of pleasure which is the lust of the flesh Secondly of profit which is the lust of the eyes Thirdly of honour and glory which is the pride of life 1 John 2. 25. What are the parts of this Commandement Two First the Affirmative Secondly the Negative The first is here to be understood the other is plainly expressed What is forbidden in the Negative Evill concupiscence which is twofold either originall or actuall What is originall concupiscence Originall sin which is the corruption and disorder of all the powers and faculties of soule and body disposing them to all that is evill
Or thus It is the holy request of an humble and sanctified heart together with thanksgiving Phil. 4. 6. offered by the power of the spirit of Prayer Rom. 8. 26. as a speciall service unto God Psal. 50. 15. in the name of Christ John 14. 14. in behalfe of our selves and others Ephes. 6. 18. with assurance to be heard in what wee pray for according to the will of God 1 Iohn 5. 14. Iames 1. 6. Why doe we call it a request with thanksgiving Because in all our Prayers there must both petition of the good things we need and thankfull acknowledgment of those things we have obtained 1 Thess. 5. 17 18. As for those formes which containe neither supplication nor giving of thanks as the Articles of the Beleefe the Decalogue c. they may and ought for other good purposes be committed to memory and rehearsed Deut. 6. 7. but to use them as Prayers savoureth of deep ignorance if not of superstition Matth. 6. 7. Why doe you call it the request of the heart Not to exclude the use of bodily gesture much lesse of the voice and tongue in the action of Invocation therefore called the Calves of the Lips Hosea 14. 2. but to shew first that the heart is on our part the principall mover and speaker in prayer from whence both voice and gesture have their force and grace 1 Cor. 14. 15. Psal. 45. 1. 108. 1. Secondly that Prayer on sudden occasions may be secretly and powerfully offered and is of God heard and accepted when neither any voice is uttered nor any bodily gesture employed Exod. 14. 15. Nehem 2. 4. Why doe you adde Of an humble and sanctified heart Because as in generall none can pray or doe any thing acceptable Psal. 109. 7. but such as are truely regenerate and sanctified unto this and every good work Psal. 51. 15. so in speciall and for the present action of prayer it is required as the summe of all sacrifices that the heart be humble and contrite Psal. 51. 17. acknowledging it owne unworthinesse by reason of sinne Dan. 9. 8 9. feeling the want of Gods grace and mercy Psal. 143. 6. and submitting it selfe unto him willing to be beholding for the least degree of favour Luke 15. 18 19. What then is required of us that our prayers may be holy 1. That we pray with faith and assurance that God for Christ sake wil heare us 2. That we pray with feare and reverence of God 3. That we pray with humility and a lively sense of our owne unworthinesse to obtaine any thing at Gods hands 4. That we pray with a true feeling of our owne wants and an earnest desire to obtaine those things for which we pray 5. That our affections be agreeable to the matter for which we pray 6. That we purpose to use all good meanes for the obtaining of those things for which we pray In brief these be the speciall properties of true prayer It must be 1. In faith without wavering Iames 1. 6. 2. In truth without faining Psal. 145. 18. 3. In humility without swelling Luke 18. 13. 4. In zeale without cooling Iames 5. 16. 5. In constancy without fainting Luke 18. 1. What learne you hence That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers in conscience of their owne frailties and infirmities Esa. 38. 14 15. Psal. 77. 9 10. 32. 3 5. What is the spirit of Prayer An especiall grace and operation of the holy Ghost Iude 20. called therefore the spirit of grace and supplication Zachary 12. 10. enabling us to powre out our soules unto the Lord Psalme 62. 8. with sighes that cannot be expressed Romanes 8. 26. For the holy Ghost must bee our helper in prayer to teach us both what to pray and how to pray Rom. 8. 26. To whom must we pray To God alone and to none other For 1. He alone is the searcher of the hearts heareth the voice and knoweth the meaning of the spirit of prayer Psal. 65. 2. Rom. 8 27. 2. He is able to grant whatsoever we demand Eph. 3. 20. 3. He challengeth our faith and confidence without which we cannot pray Rom. 10. 14. Wherefore seeing he alone heares all prayers heales all sins knowes all suiters Jer. 31. 18. 2 Chron. 7. 14. 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pitty all and power enough to relieve all our wants and necessities to him alone we are to pray and to none other What learne you hence That seeing the Scripture forbiddeth us to communicate Gods honour to any other Isa. 42. 8. 48. 12. such as pray either to Saints or Angels Col. 2. 18. have forgotten the name of their God Psal. 44. 20. which condemneth those of the Church of Rome who would have us to pray to Angels and Saints departed Whether must we direct our prayers to the Father or the Sonne or to the Holy-Ghost We must pray to the Trinity of Persons in the Vnity of the Godhead that is to say to our God in Trinity In whose name or for whose sake must we pray to God In the only name and for the only sake of his Sonne our Lord Iesus Christ Dan. 9. 17. Iohn 16. 23 24. the alone Mediator between God and man 1 Tim. 2. 5. As of propitiation so or intercession 1 John 2. 1 2. Rom. 8. 34. who through the vaile of his flesh and merit of his bloud hath prepared for us a new and living way whereby we may be bold to enter into the holy place Heb. 10. 19. in whom alone we are made the children of God and have liberty to call him Father Gal. 4. 5. Finally in with and for whom God giveth all things that be good to his Elect Rom. 8. 32. Who are condemned by this Doctrine They of the Church of Rome who teach us to pray in the name of Saints and make them to be our Mediators between God and us For whom are we to pray For our selves and others us and ours in a word for all men 1 Tim. 2. 1. even our enemies Mat. 5. 44. because they beare the common Image of God Jam. 3. 9. and bloud of mankinde whereof we are all made Act. 17. 26. unlesse it be apparent that any one hath committed the unpardonable sin 1 John 5. 16. But principally for such as are our brethren in Christ and of the houshold of faith Eph. 6. 18. Gal. 6. 10. Secondly for all sorts and degrees of men especially publick persons as Rulers and such as are in authority 1 Tim. 2. 2. Ministers that watch over our soules Eph. 6. 19. Col. 4. 3 c. What assurance have we that we shall be heard in what we pray for 1. Because we pray to that God that heareth prayers Psal. 65. 2. 2. And is the rewarder of all that come unto him Heb. 11. 6. and in his name to whom
our hearts far from him Isa. 29. 13. 2. Shamelesse impiety when turning our eares from his precepts he turneth away his from our prayers Prov. 28. 9. 3. Senselesse impenitency when the cry of our sins unrepented of drownes the voice of our prayers that are offered Zach. 7. 13. 4. Mercilesse cruelty when we either cause or suffer the afflicted to cry without hearing the Lord hearing us cry in our affliction without helping Gen. 42. 22. What is the generall subiect of our requests Good or evill Good to obtaine it and evill to remove or prevent it Col. 1. 9. 2 Thes. 3. 1 2. That wherein we pray for good things is called supplication 1 Tim. 2. 1. That wherein we pray against evill is called Deprecation What doe you meane by Good or Evill Whatsoever is helpfull or hurtfull either for soule or body goods and graces sins and sorrowes mercies and judgements in spirituall or in carnall things Phil. 1. 9. Luke 18. 13. Dan. 9. What gather you hence 1. That as Prayer is the key of the heart to open all our necessities unto God Iames 2. 9. so it is also the key of his treasury to obtaine his mercies from him Mat. 7. 7. 2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever Rom. 8. 26 27 32. and that so long as we can pray the greatest evill cannot hurt us Ionah 2. 1. 2 Cor. 12. 7 8. nor the greatest good without Prayer can ever bee profitable unto us 1 Tim. 4. 5. Are we only bound to pray for our selves by request for good and against evill things No we are also bound to pray likewise for others which kinde of prayer is called Intercession 1 Tim. 2. 1 2. What is Intercession It is the sute of the heart unto God for the good of others As Abraham prayed for Abimelech Gen. 20. 17. Jacob for his sonnes Gen. 49. Paul for the people 1 Thes. 1. 2. and they for him Why doth the Lord require this duty of us 1. For communicating our gifts and his graces James 5 5. 14 15. 2. For nourishing our love 3. For increase of our comforts 4. For mutuall support and reliefe in all crosses What gather you hence That all such persons as are linked together in neerest bonds of societie are also mutually bound to discharge this duty 1 Tim. 2. 1 2. James 5. 10. As first in the houshold of Faith the stronger is to pray for the weaker that he faile not Phil. 1. 9. and the weaker for the stronger that hee fall not 2 Thes. 3. 1 2. Secondly the Soveraigne for the Subject that he may obey in piety and loyalty 2 Cor. 6. 13 14. The Subject for the Soveraigne that he may rule in righteousnesse and religious policy 1 Tim. 2. 1 2. and so in all societies whether of publick assemblies or private families Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19. What followeth of all this Strong consolation that when we finde small power or comfort in our prayers the Lord hath ordained that we may seeke and finde both in the prayers of his Church and children James 5. 14 15. Acts 12. 5. 7. You have now spoken of the first part of Invocation namely Petition what followeth The second which is Praise and Thanksgiving 1 Thes. 5. 18. What is this Praise and Thanksgiving It is a reverent calling upon the name of God wherein the heart being cheared with some taste of his goodnesse acknowledgeth all from his mercy and purposeth all for his glory Luke 10. 21. 1 Chron. 29. 10 11 12 13. And it is either in praising all his goodnesse wisedome power and mercy and generally for the government of his Church or for those particular favours that by Petition wee have received from his mercifull hand Whence doth this duty of praise arise As Petition ariseth from the feeling of our miserie so praise from the feeling of Gods mercy Petition beggeth what we want and praise acknowledgeth what and whence we have it Rev. 15. 3. 1 Chron. 29. 12. What gather you hence That when the Lord hath granted unto us our Petitions we are forthwith bound to render unto him his due praises Exodus 15. 1 Psalme 66. 19 20. Wherein doth this duty of praise specially consist 1. In emptying our selves of all worthinesse Gen. 32. 10. 2. In acknowledging him the author of every good gift and fountaine of living waters James 1. 17. Jer. 2. 13. 3. In speaking good of his name unto others Psalme 40. 9 10. 4. In rejoycing before him in all his mercies Deut. 26. 11. 5. In resolving to bestow all for his honour and service 1 Chro. 29. 2 3. Wherefore doth the Lord require praise and thanksgiving at our hands First because it is the fairest and sweetest fruit of true Piety Psal. 92. 1. Secondly it entirely preserveth Gods glory Thirdly it boweth the heart to true humility Fourthly it is the condition of the Covenant when he gives and wee receive any mercy Psalme 50. 15. Fiftly it provoketh others to faithfulnesse and cheerefulnesse in Gods service Psalme 95. 1. Sixtly it maintaineth the intercourse of mercies and duties betwixt God and man What be the properties of true praise 1. It must be faithfull without glossing with a simple not with a double heart Psalme 145. 18. 2. It must be plentifull Psalme 18. 1 2. If God give his mercies by showers we may not yeeld our praises by drops 3. It must be cheerfull 1 Chron. 29. 14. hee gives freely and wee must offer willingly for he loves a cheerefull giver 2 Cor. 9. 7. 4. It must be powerfull with the best measure with the best member Psalme 81. 1 2. 5. It must be skilfull in the best manner suting his severall properties with their due praises according to the nature of the present blessings Ex. â—5 2. 3. Psal. 144. 1 2. 6. It must be continuall as long as his mercy endureth and life lasteth Psal. 146. 1 Thes. 5. 18. What meanes may we use to attaine unto this duty 1. Serious consideration of the great things hee hath done for us so vile creatures 1 Sam. 12. 24. 2. To desire to taste Gods love in the least of his mercies Genesis 28. 20 21. 3. To give him a taste of our love in the best of our services Psalme 116. 12. 4. To rest content with our allowance and estate wherein he hath set us Phil. 4. 11. 5. To compare our estates with many of Gods Saints who want many comforts which we enjoy and feele many sorrowes which wee feele not Psalme 147. 20. 6. To be faithfull in all Talents and fruitfull in all graces will be great meanes to make us praise God in all his mercies Matth. 25. 23. Phil. 1. 11. What motives have we to provoke us to this praise 1. It is a good comely and pleasant thing to praise God Psal. 147. 1. 2. It is his will thus
meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity