and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
his Benefits 2. By the good that we shall get by it 3. That he shall not lose his labor if he do attempt it Now Faith onely applies the Promises with boldness but we are not affected with Spiritual Priviledges because we look on them with a general eye as matters of fancy and speculation because we see no such thing we have no feeling of them And the Promises of God are always to be understood with an Exception of the Cross of the godly and of the punishments and chastisements of such as depart from God and Sin or with a condition of perseverance in Faith and godliness When thou seest that thou hast put thy Seal to the Truth that thou believest the Promises and hopest in them then consider whether God hath put his Seal to thee Now we must know that there is a double Seal 1. Secret that is the Secret Witness that God gives to every mans heart as a Privy-Seal that God sets on it 2. A more Open one in life and conversation whereby he enables us to depart from iniquity 2 Tim. 2.29 Hope and Faith differ 1. In their Order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for Heb. 11.1 2. In the kinde of Object Faith is of things past Heb. 11.3 and present Joh. 20.19 Hope onely of things to come 3. In their Nature Faith believeth the very Truth of Gods Promises and sealeth that God is true Hope waiteth till God manifest and accomplish his Truth In like maner Hope and Presumption differ Now Presumption may be these four ways 1. When men live in their sins without Faith and Repentance presuming of the Mercy of God and because God is merciful they take occasion to sin more freely 2. When men perswade themselves they hope in God when indeed they do not perswading themselves upon no ground That they live in expectation of the life to come being destitute of saving Knowledge Faith and Repentance 3. When men live in sin thinking afterwards to convert themselves when they list 4. When men presuming too much on their own power and strength even after Conversion think they stand so fast they cannot fall The Signs of found Hope 1. A purging of our selves to resemble God in purity 1 Joh. 3.3 2. True filial fear of God Psal 147.11 3. A weaning our selves from the most desireable outward things of this life and that for these Reasons viz. 1. They cannot possibly fill the unlimited desire of the Soul 2. They cannot secure the Conscience distressed with the apprehension of the Wrath of God or prevent his Judgements 3. They cannot stretch themselves unto Eternity 4. A Rejoycing for the Salvation in the last day and in this Joy a Delight in the means as the Word and Sacraments Prayer good and godly men c. Motives to labor for true Hope viz. 1. The Commandment of God and the Admonition to Hope so frequently multiplied in the holy Scripture Psal 42.5 43.5 37.34 7. 27.14 2. The Excellency of Hope for God himself is called The God of Hope Rom. 15.13 it is also called Blessed Hope Tit. 2.13 3. The Profit of this Grace of Hope as Piety 1 Joh. 3.3 Comfort in affliction Phil. 1.21 23. Blessedness Psal 146.5 4. The Necessity of it for without it we Christians were of all men the most miserable 1 Cor. 15.19 The means to attain unto Hope viz. 1. Diligent and fervent prayer to God Eph. 1.18 2. We must labor for a full perswasion of the Goodness Truth Fidelity and Power of God towards us Rom. 15.13 3. We must labor to have a true experience of Gods love and favor towards us 1 Sam. 17.31 unto 51. 4. We must put upon us the whole Armor of God Eph. 6.11 12 c. 5. We must be often conversant in Reading Hearing Conferring and Meditating on the Scripture Rom. 5.4 The Vices repugnant to Hope and forbidden in this Commandment viz. 1. Despair which is to esteem our sins to be greater then the merit of the Son of God and to refuse the Mercy of God offered in his Son the Mediator and therefore not to look for those Blessings which are promised unto the godly but to be tormented with an horrible sense and feeling of Gods wrath and with a fear of being hereafter cast away into everlasting pains and to stand in horror of God and to hate him as if he were cruel 2. A Doubting of the Blessings to come which are expressed in the Word as of everlasting life and of final perseverance This Doubtfulness neither stedfastly assenteth to the Doctrine of God nor altogether gainsays it but being floating and wavering hath a weak inclination now to one part and now to another 3. Carnal Security which is To live without thinking of God or his Will or of our own infirmity and dangers and without acknowledging or bewailing of our sins and without the fear of God and yet to promise unto our selves an indempnity from the anger of God and from punishment without Faith or Repentance Suppose the World a Sea on whose uneven Tempestuous Waves sails Man that 's bound for Heaven Whose Vnderstanding at the Rudder stands To dictate to the Will what she commands Th' Affections who Vsurper-like do sway Command and Rule that Power they should obay Whereby the Vessel oft miscarries and The Fraught of Graces swallowed in the sand When Romes Euroclidons from Hell are sent Faith's shipwrack'd ' less Hopes Anchor doth prevent §. 6. Of Love THe Love of God is a most upright affection of the Minde by which God is loved for himself and our Neighbor for God which Love is grounded on Gods love to us 1 Joh. 4.19 Indeed Love is nothing else but a disposition of the Will whereby it cleaves or makes forward to some good that is agreeable to it self yea all the Affections are nothing else but the diverse motions and turnings of the Will Now Love is that act of the Will whereby it turns it self to a thing as Hatred is that whereby it turns it self from a thing And the object of Love is somewhat that is good not that is True or that is Beautiful for this is onely the object of the intuitive understanding So that to love the Lord is not onely required That we be perswaded that he is well-affected to us That he is willing to receive us but also that we look on him as one that is suitable and agreeable to us And indeed that is the main the other will follow easily Hence men may have a perswasion of their sins forgiveness and yet want true Faith for that which begets not Love is not Faith Now a man may have that perswasion of Christ yet not love Christ as a Prisoner may of the Judge yet not love the Judge for love comes from some suitableness some agreeableness between the parties but when a man is humbled and looks on Christ and again is perswaded that Christ looks
Prosperity 2. It must be sincere and sound not feigned or hypocritical Rom. 12.9 3. It must be fervent increasing inwardly and shewing it self in the fruits thereof outwardly 1 Pet. 4.8 4. It must be constant holding out unto the end Heb. 13.1 5. It must not be for any private by-respects 6. We must love those that are our enemies and hate us Mat. 5.46 47. The signs of true Christian Brotherly love 1. If we love God unfeignedly with our hearts and labor to keep his Commandments 1 Joh. 5.2 2. If we love without servile and slavish fear for there is no such fear in love 1 Joh. 4.18 3. If we can forgive wrongs forget to revenge them and pray for them that did them 1 Cor. 13. 4. If it be not onely in time of Prosperity but when he stands in most need of our love if it be more manifest to our Brother in his adversity then in his prosperity Prov. 17.17 5. If it be not for outward respects but because they are the Sons of God 6. If it be not outward in shew onely but inward in the heart Motives perswasive or Reasons to inforce our love to our Brethren 1. Except we love our Brethren we do not love God and if not God he not us 1 Joh. 4.20 2. Except we have this love we know not God for God is love 1 Joh. 4.8 3. If we love not our Brethren we abide in death 1 Joh. 3.14 are none of Gods children 1 Joh. 3.10 but the Devils 4. He that loveth not his Brother is a manslayer neither shall he be saved 1 Joh. 3.15 5. Because God so commandeth us to love one another yea on pain of eternal death Heb. 2.2 The Vices repugnant unto the love of God viz. 1. The casting away of Gods love or the contempt and hatred of God which is through the alienation of our Nature from God and Gods Justice and by reason of an inclination thereof to sin therefore to flie and shun God accusing and punishing Sin 2. Inordinate love of our selves and of other creatures which is to prefer our Lusts or Pleasures or Life or Glory or any other thing before God and his Will and Glory and to be willing rather to neglect and offend him then to part from those things which we love 3. A feigned love of God an hypocritical counterfeit or self-respecting love whereby also we may here offend Now we cannot here ever offend in the excess because we never love God so much as we should Hail O thou lovely Grace whose rare feature When Faith and Hope vanish from the Creature Shall ever Lustre forth in Heaven be As now of Sweetness full of Majesty By thee the Graces all enamell'd are 'Mongst whom thou shin'st the Heart Attractive Star By thee the Saints are ever so inflam'd To be but warm th' are holily asham'd Sweet Flame perfume my Soul and in thy fire Ravish'd let me from whence thou cam'st aspire §. 7. Of the Fear of God THe last Vertue required in this First Commandment is the Fear of God which being formerly touch'd and though taken in a strict consideration was yet found to be a great part of the Worship of God and an infallible Sign of the true Religion We shall therefore in this place speak a word more of it onely in reference thereto Now whereas it is said to be a great part of the Worship of God it is understood chiefly and principally of the Inward Worship which alone is properly simply and of it self the Worship of God the Outward is not simply the Worship of God but onely so far forth as it is quickned by the Inward and grounded on it God is a Spirit his Worship is Spiritual This is the Worship of the Minde the Heart the Conscience the Will and Affections for Man by all these joyntly and severally performeth Worship and Service to his Creator and this is the Spiritual Worship of the Inward Man the Foundation of all true Worship of God whereas the Outward Worship is onely that whereby the Inward is testified outwardly by the speech and actions The Worship of God according to his Word consisteth in things which God either giveth us as his Titles and Works or requireth of us as Hearing his Word Prayer Sacraments Vows and Swearing in all which thou shalt fear the Lord thy God because he is the Lord Levit. 14.19 To which may be added Outward Adoration Confession not ordinary or Ecclesiastical Confession but such as is made before the Adversary and Fasting in all which the Fear of God which is taken for the whole Worship of God or for the general Obedience according to all Gods Commandments Prov. 1.7 This Fear which ariseth from a knowledge of Gods Justice and of his Power to punish sins from a consideration of of that Right and Dominion which he hath over all Creatures This Fear which is an acknowledging of sin and the wrath of God keeps the whole Man in a Religious Respect a holy Dreadfulness and in an awful Reverence of the great and mighty Majesty of Heaven and Earth commands him to walk as in the Presence of God that even his whole Conversation seems one undiscontinued holy and Religious Adoration The whole Worship of God may stand in these five particulars viz. 1. To Fear and Love him above all 2. To Believe in all his Promises without doubting 3. To Call upon him in all our necessities 4. To be Thankful unto him for all his Benefits which shews it self in these 2 things viz. 1. An Acknowledgement of the heart That our Souls and whatsoever we have is Gods and proceedeth from his Blessing alone 2. In a Consecration of our Bodies Souls Lives Callings and Labors to the honor and service of God 5. To be Obedient to all his Commandments The Worship of God consisteth in things that are 1. Perpetual which are 1. Confidence in God Prov. 3.5 22.19 2 Chron. 20.20 Psal 37.3 5. 2. Love of God Deut. 6.5 Joh. 22.5 25.11 Mat. 22.37 3. Reverence of God Mat. 4.10 Heb. 12.28 Deut. 6.33 10.20 2. Belonging to this life as 1. Hope in God Psal 37.7 62.5 6 7. Isa 38.18 1 Pet. 1.21 2. Fear of God Deut. 4.10 6.2 13. 10.12 20. 14.13 Rev. 14.7 The Heads of Inward Worship are two 1. Adoration whereby a man upon a vile and base estimation of himself subjects himself his Soul to the Glory and Majesty of God 2. A cleaving to God which is by Faith Love Hope and Inward Invocation Adoration is twofold 1. Religious in which Religion and godliness is exercised wherein are these two The Intention of the Minde The outward prostrating of the Body 2. Civil which fellow-Creatures give one to the other and this pertaineth onely to the Second Table Two principal grounds of Adoration in the heart 1. Abnegation or denyal of our selves when we esteem our selves to be meer nothing 2. Exaltation of Gods Majesty above all the things in
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
Fury These Symptomes give it to be a Spiritual Frenzy caused at first by Spiritual Pride and now attended on by desperate Presumption If the Cephalick Vein of Ignorance were speedily opened and an infusion taken of Humility and Knowledge to the weight of their Zeal probably the Cure would follow Others have the faculties of their Souls so chain'd and manacled to Carnal Objects as that they cannot exercise them about Holy Duties but are quite dead to Good Works and wholly forget the Duties both of their Publick and Private Callings otherwise then relating to a Carnal Interest yea are so Spirit-bound that they cannot hear a Sermon without nodding to the Preacher that they must take a nap or two nor say their Prayers but between sleeping and waking begin them in a Fog and conclude them in a Dream In this Spiritual Lethargy if the still voyce of the Gospel be but Cradle-Musick the Thunder of the Law should be the Graves-Expositor It is within the Bill of Mortality to finde some who having lost the Function of Vital Graces all checks of Conscience all sense of Sin all motions of the Spirit lie gasping for Spiritual Life while the breath thereof is checked by Customary sinning This is a Spiritual Apoplexy onely the Spirit of God can restore that Soul But to lose the use of some special Grace for a time the operations of this or that gracious Quality is a most common defect incident to the soundest of Gods Servants now to suffer an eclipse of his Favor anon the Motions of his Spirit then the comfortable sense of Assurance sometimes to be wavering in the Faith at other times to be nigh swallow'd up in Doubtings are all the Symptomes of a Spiritual Palsie He that is thus affected must give himself unto Prayer That God would fix and stablish his Heart confirm his Faith and cause the influence of his Love to revive his Hope sealing it up unto full Assurance To commit the Sins we would not is the Epidemical Disease of the most Regenerate and we are all naturaliz'd unto daily failings This is a Spiritual Epilepsie or the Falling-sickness hereditary thence the more difficult to be cured yet the Righteousness of Christ well applied will do it if as thou fallest thou rise again by sound Repentance and so keep to the strict Dyet of New Obedience But if a Soul be suddenly taken with strange and violent Fits of some desperate Sins who formerly had been unaccustomed thereto acquiescing all his time under the silence of a calm Conscience and now rusheth into horrid acts of the grossest Enormities Conclude that Soul in a Spiritual Convulsion the very Heart must be let Blood by sound Repentance till the Corruption of the Inner-man the evil Affections and vicious Inclinations which held a candle to the Devil to level his Temptations be all discordiated Let the dark Understanding that discerns not Spiritual things the Mystery of Salvation Excellencies of Christ or Beauties of Holiness take Bartimeus for his Guide and pray fervently for Spiritual Eye-salve that Christ would touch and unseal his judgement but if his Eye offend him or any Lust as tender to him as the Apple thereof Exoculation is the Remedy prescribed Matth. 5.29 And he who hath an Imposthume in his Ears when God talks with him in the language of his Mercies or his Judgements of his Word his Spirit or his Works wants an Ephatha But seldom are his Lungs Ulcerless whose Heart is not in Charity yet let not such unsheath the Razor in his mouth and possibly the Disease may not be mortal Or say the Soul is imposthumated by corrupt Affections through a long continuance of slimy distillations and unclean thoughts from the heart to the obstruction of the Spiritual Breath whereby the Graces languish and the Vitals thereof decay Is not this a Spiritual Hectique a Consumption in the highest degree Must not that Soul be cleansed from all filthiness both of the Flesh and Spirit and make a constant use at every Spring to sin and fall from Grace the Diet-drink of Repentance Adde to this the Restorative of Faith whose principal Ingredients are Gods Promises and Christs Righteousness then keep to the strict Diet of a Gospel-Conversation and by the Mercy of God through the Merit of Christ that Soul shall recover Pantings of the Heart after a full Meal of Spiritual Dainties or upon a full stomack after some plentiful Feast of Heavenly Manna is no strange Malady in the childe of God If those pantings proceed from a fulness of the Spirit and not from an emptiness of Grace if they are after Christ and his Righteousness not after the World and its Vain-gloriousness it s then a blessed Malady and the Cure is mortal in this case trouble not the Physitian But if those pantings of the Heart be through too much vacuity of Grace occasioned by worldly Cares or carnal Grief whereby follows a loss of Appetite to that Food which came down from Heaven thereby rendring the stomack unapt for digestion of Spirit-savoring Meats In this case such things as callifie and corroborate the Heart are not improper Let therefore thy Prayer be as Frankincense thy Humility as Camomil thy Faith as Mastick thy Penitence as Wormwood of each a like quantity in this Distemper will afford an excellent Plaister to apply to the Heart Obedience to the sixth Commandment is a soveraign Remedy against a Spiritual Plurisie and if thou spit Blood the Rule Paul prescribes the Romans Rom. 12.18 is very proper for thy Constitution Also Envy Pride and Ambition are very Tympanous Maladies which in time engender a Spiritual Dropsie but Charity Humility and Self-denial will evacuate those flatuous Humors Likewise Abstinence is the onely Cure after a Surfet of sin to which adde Fasting and Prayer But if thou art troubled with the Stone I mean in the Heart Remember who was Davids Key-keeper who wert thou all Adamant can filiarize thee unto Abraham The immoderate heat of any Lust which hath its origination from the Heart will in time spread it self by the Faculties into the whole Soul and impede the operations of Grace This is a Spiritual Feaver whereof there be divers kindes If this be thy Malady whether a Burning-Feaver through the violence of some strong Temptations Satans fiery Darts or through the Inflammation of some inordinate Lust or whether a Putrid-Feaver through the foul corruptions of Nature and filthiness of sin or whether a Quotidian-Feaver whereby the whole course of thy life is but as one fit of sin or whether a Tertian or a Quartan-Feaver wherein through the intermission of the opportunities and occasions of sin thou enjoyest some intervals of a better disposition though no health or whether a Hectique-Feaver whereby a sinful slame is kindled not onely in the meer Natural Qualities and Inferior Inclinations of the Minde but also in the more Noble Faculties and higher Region of the Soul which through the habitualness of that equal Heat in
all the Faculties alike renders thee insensible of thy Malady and thence nigh incurable Be it either or all of these do but savingly Believe in the Physitian and thy Faith shall make thee whole but then be sure to persevere in the Faith and beware of Relapses Some say the Times are very Leprous and that the people are pestered with very venomous Botches That the Gangrene of Envy hath almost unbowell'd them and the Scurf of Hypocrisie strangely deformed them That the Ulcer of Injustice hath cast a perpetual Odium on them and the Appetitus Caninus of Covetousness hath made but one Morsel of them That the Wolf of Sacriledge hath devour'd the Breasts which gave Christendom suck in her old Age That though the Land hath had a Bloody Issue of nigh Twelve years running yet never could have so much as a touch at the Hem of Christs Garment That the belching of Blasphemy in a Convulsion of Will-worship is as common as the disgorging of Oathes to unsurfet the high stomacks of the proud and prophane If these or the like be the Epidemical Maladies of these latter days wherein the Devil is put to his Wits end then let me prescribe this Holy Arbor as a standing Pharmacopeia not for the shelf of every closet but for the closet of every heart wherein there is not a Drug that hath the least allay of any Poyson in it nor a dangerous or obstruse Ingredient for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths what spurious Extractions have been thence drawn and what Mischief hath thence followed knowing also what rural judgements and tender Spirits may meet herewith his care was greatest how he might be plainest The first and rarest Flower as Portal to this Holy Arbor that presents it self to thine eye is The Sacred Mystery of the Holy Trinity indeed a Mystery visible onely to the eye of Faith The unhappy Jews and Turks glance at the sight of a Deity but to this day discern not Three Persons in one Godhead The Gnosticks and Valentinians have their false Multiplying Glasses to see more Gods then One but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence Such a Deceptio visus hath so falsly presented the Eunomians with Three Gods or Spirits not distinguished onely but divided also as that they could never see Three Persons in one onely Godhead The Apollinarians superacted their ridiculous Faith and grosly held a Quaternity not a Trinity of Persons was to be Worshipped The purblinde Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead yet denied the Persons The Patripassians that blasphemously held the Father became Flesh and suffered never saw into this Mystery The sacrilegious Arrian Hereticks who make Israel to sin grant indeed the Names and Persons of Three yet deny the Son and the Holy Ghost their Divinity yea the whole Trinity their Properties The prophane Trinitarians acknowledge Three Persons with their Lips yet deny their Divinity by the Infidelity of their Lives Thus rendring themselves guilty of more knowledge then they practice and consequently not of fewer stripes then are menaced All these are excluded this Arbor and an entrance open onely for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth and stedfastly Believe That there are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One 1 Joh. 5.7 The next Flower in order is the Word of God Truths Standard the sacred Oracles of the Holy Scripture which while the Prophets Evangelists and Apostles penn'd the Spirit held their hands If there be any Wretch so much an Infidel under the notion of a Christian possessed with the spirit of Contradiction to this Basis of all Truths I conjure him by the Author of that parallelless Work That he haunt not this Holy Arbor whilest I leave this Memento with all selfless Christians Thou shalt put nothing to the word that I command thee neither shall ye take ought there from Deut. 4.2 The next concerns the Law and Gospel I dare not discouple what God hath joyn'd together The Law that Touchstone of all our works without which we had not known sin Rom. 3.20 Far be it therefore from all right by assed Christians to rebel in their hearts with the Libertines of any out-Lawed Generation That the Law is now totally repealed as if the Law were the transgression of the Gospel for though the Law of it self made nothing perfect Heb. 7.9 yet is the Law in it self a perfect and undefiled Law converting the soul Psal 19.7 whence the Royal Prophet in other places sets it down as a special character of a righteous man That the Law of his God is in his heart Psal 37.31 or that his heart is Gods Law-keeper Psal 40.8 yea Blessed are they stiled who sincerely walk in the Law of the Lord Psal 119.1 and ver 165. he proclaims Peace to them that love this Law you may guess then at the cause of War No marvel that notwithstanding our many Fastings and Prayers God still threatens us with War For he that turneth away his ear from hearing the Law even his prayer shall be abomination Prov. 28.9 And though now the Righteousness of God which is by Faith is manifested without the Law Rom. 3.21 yet God forbid that we should thence make void the Law through Faith whereby we establish it Rom. 3.31 We acknowledge That by the deeds of the Law no flesh shall be justified in the sight of God Rom. 3.20 nevertheless we must acknowledge That the Law is holy Rom. 7.12 and spiritual v. 14. And though Christ be ineffectual to them who expect Justification by the Law Gal. 5.4 himself being the end of the Law that is the Accomplisher thereof for Righteousness to every one that believeth Rom. 10.4 And though as many as be led by the Spirit are not under the Law that is not under the Bondage or Curse of the Law Gal. 5.18 And though now Faith being come we are no longer like untuter'd Learners under a Schoolmaster that is the Law Gal. 3.25 All this premised yet know ye not that the Law hath dominion over a man for term of life Rom. 7.1 Know ye not that Christ came What to do to destroy the Law no but to fulfil it Matth. 5.17 and in the 18 Verse most pathetically asseverates us an Assurance That one tittle shall in no wise pass from the Law till all be fulfilled Wherefore let Heaven and Earth know That it is easier for them both to pass then one tittle of the Law to fail Luke 16.17 With the Law not improperly is joyn'd the Gospel that Olive Dove of Mans Salvation wherein Christ proclaims himself an Ark for all the Gospel Noachims against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the
person at all times though the form of words be still the same for as there are divers operations of the same Spirit in divers persons yet not opposite each to other so there may be divers motions of the same Spirit at divers times in one and the same person yet not contrary each to other for who can say he hath the same measure of the Spirit at all times alike Now then if any one can compose a set Form of the Spirit which no Creature dare usurp or confine the Spirit to a set form of words which Angels want Rhetorick to do then possibly may he make a set Form of Prayer Call it then not a set Form of Prayer but a set Form for Prayer To think the Spirit can be stinted by words set in this or that Form is a popular Mistake because the Spirit hath an extent beyond both the Restraint of the strictest words and the sublimest signification of any words and because the Spirit of Faith which is the Causa sine qua non of Prayer is not limitable by words indeed the gift of Elocution the gift of Utterance the subject-matter to be prayed for and the like may be stinted by words but the grace of Faith the grace of Love the grace of Zealous Fervency such special operations of the Spirit in Prayer cannot be stinted by words nor can set words limit them because when they are wound up to the heighth they have still an implicite voyce in the heart beyond whatever can be uttered by the tongue And this is known in Scripture by the pouring out of the heart before God 1 Sam. 1.13 Psal 62.8 Insomuch that when a soul in Faith prays as we say ex tempore even then the words of the tongue though unlimited yet comes oft times far short of the language of the heart which is the Spirits proper Dialect and which could not be if words might restrain the Spirit Indeed if the Spirit were onely in the words or wholly confin'd to the words then must it be stinted by the words Thus a set Form for Prayer is a stinting of the subject-matter to be prayed for and that by the stinting of the words but is not a stinting of the Spirit which is too Spiritual to be limited by words If I can pray in the liberty of the Spirit without any words at all no question but I may pray in the liberty of the Spirit with any words aptly composed for Prayer so long as the Spirit is not circumscriptible by words for though the words of a Petition confine me to pray Thy Kingdom come as the subject matter to be prayed for in that Petition yet my Spirit is left at liberty to pray that Petition in Faith Zeal and Fervency proportionable to the measure of the Spirit vouchsafed me and not to the method and the number of the words prescribed me For the operation of the Spirit in Prayer refers to that Love which the Author of the Spirit bears to the party praying and not to any form of words composed for Prayer Besides a Prayer prayed ex tempore without any premeditated or preceding composure of words into a certain Form is not onely to the joynt-Supplicant Auditors but also to the party himself praying viva voce a set Form for Prayer for he cannot pray at all viva voce without a Form set either premeditatively set or set ex tempore the latter whereof is as well a set Form in all audible Prayers as the other and that not onely to the co-Supplicants but also to the party himself audibly praying because words must necessarily fall within those bounds the Composer frames them and no other whereby at last they become a Form set whether premeditatively framed or framed ex tempore and that as well to him that frameth and prayeth them audibly as to them who joyn therein with him so that if the Spirit be stinted by the one it is stinted by the other also and consequently we could not audibly pray at all without stinting the Spirit were that common Assertion true That the Spirit is stinted by a set form of words Indeed if there could be a set Form of the Spirit and consequently a set Prayer indeed then it might be granted that thus the Spirit might be stinted And thus we grant That there may be a set form of words for Prayer but no such thing as a set Prayer for that is onely of the Spirits composure which is no way subject to words And so this may stand for a Conclusion That no words whatsoever be they never so defectively or comprehensively composed into any Form for Prayer can be properly said to lay a restraint on the Spirit which with no words or any words hath still its liberty in the fervent Prayer of Faith Yet to prevent Misunderstandings we may not think but a set Form of words for Prayer doth stint and limit the Petitions though not the Spirit wherein and wherewith they are petitioned Nor is this so said in vindication of set Forms for Prayer as to lessen at all the excellency of Extemporal Prayer for the Spirit hath its liberty in both And as I hold set Forms of petitions for Prayer may be of most excellent use to such as have Faith and a measure of the Spirit yet want the gift of Elocution so I likewise hold That they are but of subordinate use to them whose infirmities are helped and supplied by the Spirit without them and that all Prayers whatever ought to carry in them touching the matter and maner of them a Resemblance parallel to that Form for Prayer which Christ set and taught his Disciples and in them us From which therefore let no man for fashions sake think himself exempted because it is a set Form for is not the extemporal Prayer of another man in my audience a set Form to me yea and to himself also being extemporally though not premeditately set Or are we exempted from it because some Idolize it Is the sin of Commission in one a warrant for the sin of Omission in another Or are we indeed exempted from it under a pretence of the Spirits being stinted by it Is not all that is supplicable or can be prayed for therein comprehended if the Rejecters thereof understood it Or doth the excellency of that Prayer too much eclipse the lustre of our own both being prayed in Faith Are we so Prayerproud Doth it not rather supply the defects of our own Or is the bare verbalizing of that Prayer in the faithless and ignorant a ground sufficient for the godly to deny it their Zeal their Faith their Hearts Are we exempted from it under a supposition that it is too Good for sinners Is not this rather an Idolizing of the words Have we no relation to it because Christ taught it onely to his Disciples Absist Must not the Faithful pray it because the Wicked babble it Shall I reject Scripture because the Devil hath used
giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
the pursuit whereof 3 things are to be observed 1. The gathering of the Doctrine 1. Out of the Coherence 3. Out of the drift 3. Out of the Division 4. Out of the words themselves 1. In the Sense 2. In the Meditating of them 2. The proof of the Doctrine which is either by 1. Reason taken out of the word 2. The Text it self 3. The use of the Doctrine which is 1. For Knowledge 1. To confute Falshood 2. To confirm Truth 2. For Conscience 1. To comfort the afflicted 2. To humble the proud The word of God must be preached with boldness Eph. 6.19 which is manifested 1. By an equal and impartial preaching of the word without respect of persons 2. By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by-respects of favor fear reward or danger Acts 20.27 3. By a grave plain free delivery of Gods word without affectation or popular applause Gal. 1.10 4. By reproving sin and that with authority Tit. 2.15 that transgressors may be ashamed and tremble 5. By despising all shame fear reproach and disgrace which by prophane and wicked persons may be brought upon the Ministers for performing their Calling as they ought Repetition of the same points that have been formerly handled is very expedient for these Reasons 1. Because men are commonly dull in hearing slack in coming weak in remembring and fow in practising 2. Because it is safe and sure for all hearers to have often repetitions many witnesses make sure work and confirm strongly and stedfastly the things taught Phil. 3.1 3. Because repetitions work a deeper impression in us and serve to beat it into the Conscience as well as into the understanding but the best repetition is when we make repetition of it to our selves by practising it The end and purpose of Gods instituting the Ministery of the word was 1. That God may be invocated and magnified in this life by mankinde not onely privately but also by the publike voyce of the Church 2. That the publike and ordinary preaching of the Doctrine the pouring out of prayers and giving of thanks and the use of the Sacraments may be an exercise to stir up and cherish faith and godliness as which without exercise doth easily through our infirmity wax cold 3. That men may provoke one another by their example unto godliness and to the magnifying and praising of God Psa 22.22 4. That there may be preserved and maintained a consent and agreement in the Church in the Doctrine and Worship of God Eph. 4.11 12 13. 5. That the Church may be seen and heard among men and may be discerned from the other Blasphemous and Idolatrous multitude of men and that the Elect may be gathered to the true Church and the Reprobate be left the more excuseless Rom. 10.18 6. That God may apply himself unto our infirmity by teaching men by men 7. That God may shew his love towards men in that he vouchsafes to admit them to be Ministers of that great and weighty work which also the Son of God himself did administer 8. That by this exceeding love of God to us sons of men we might be won in all humility and thankfulness to receive the word and in obedience to practise the same in our life and conversation Our obedience towards the Ministery comprehendeth 1. Reverence that is an acknowledging of Gods Order and Will in the ordaining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery 1 Cor. 4.7 2. Love whereby we gladly both frequent divine Assemblies and hear and learn the Doctrine of the Church and wish well unto the faithful Ministers of the Church not onely in respect of that duty of charity which we owe but also in respect of the Ministery which they discharge 3. Obedience in those things which are belonging to the Ministery whereunto belong the works of love towards God and our Neighbor even the whole life of a Christian which is that Spiritual and Moral Sabbath 4. Thankfulness that is such duties as tend to the preservation and maintenance of the Ministery that it may be honestly provided for for God will have his ministery to be maintained to the end of the world 5. Lenity and moderation in bearing with such infirmities of the Ministers as do not enormously or manifestly corrupt or hinder the Ministery and hurt the Church by offence 1 Tim. 5.19 It is the duty of all men to further the work of the Ministery and by all means to promote it which may be done by these means 1. By commending to God by Prayer the Ministery of his own Ordinance and that he would send able Ministers where they are wanting Matth. 9.38 and continue them where they are and by our thankfulness to him for bestowing this gift on us which he hath denyed to many places and people 2. By repenting of those sins which may hinder either the obtaining or continuing of it Isa 62.7 3. By making a reverend use of this gift of God in being subject unto it governed and reformed by it Heb. 13.7 4. By lamenting the state of the Church which is destitute or deprived of this gift Psal 74.9 5. By providing in time of vacancy sufficient men whom God must chuse before we make choyce of Patrons shall one day answer to God for the souls of such as perish through their default 6. By acknowledging our selves unworthy of so great a blessing and by giving up our whole selves unto God for it To despise and resist the Ministry of the word or the Ministers therein is to despise and resist even God himself 1. Because they come not in their own name neither do they discharge their own Message they are no other then the mouth of God they come not from themselves neither for themselves their Authority and Calling is from God 1 Cor. 3.5 2. God doth account all things done to them in the execution of their Ministery as done to himself Matth. 10.40 Let their prophane Persecutors of these Times seriously consider hereof The greater our means are to prevent sin the more we offend if we reject those means 1. Because such sin against knowledge having the word to instruct them and their own consciences to convince them knowledge maketh every sin the greater Luk. 2.47 Joh. 15.22 2. Because it argueth obstinacy and hardness of heart and wilfulness which maketh the sinner the more sinful The parallel of the Ministery of the word and Salt as it is comparatively set down in Mat. 5.13 1. Salt will bite and fret being applyed the nature thereof being hot and dry so the Law being applyed doth rip up mens hearts to make them see their sins it doth fret and bite them by the curse thereof to cause them to renounce themselves 2. Salt makes meat savory unto our taste so the
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
obedience towards his Father in offering himself a Sacrifice for us 2. Us 1. By imputing his own Righteousness 2. By a real communicating of his holiness which is wrought by the Holy Ghost When we desire that the Name of God may be sanctified or hallowed we desire 1. That God would enlighten us with the knowledge of his holiness 2. That he would give us a minde to profess the same in words and deeds or that he would give us Faith and Repentance whereby we may glorifie him and sever him from Idols or prophane things or that he would new frame and regenerate us By Knowledge By Profession By Conformity 3. That he would give us a minde to profess that holiness of his Divine Name to his own praise and glory Again to hallow or sanctifie signifies 1. The purifying of a thing which before was corrupt and unholy Thus mystically it was shewed to Peter that God had sanctified the Gentiles Acts 10.15 2. The seperating of any thing common to an holy use Thus Aaron and his sons are said to be sanctified and their vestments and the vessels of the Temple 3. The acknowledging of a thing to be holy and declaring it by giving all due observance and respect thereunto so that the holiness thereof may be made more famous and notable among all men And thus in this sense we do pray Hallowed be thy Name whether we do speak of thy Titles behold thy Creatures and works of Providence receive thy blessings or be conversant in the exercises of thy Word and Sacraments or of any other Divine Ordinances Gods Name is generally sanctified or hallowed by us these five ways 1. That we sing his praises read his word and speak reverently of him 2. That in adversity he be praised of us both in heart and mouth 3. That so oft as need shall require we make a free confession of his Truth and lead a life agreeable to the same confession 4. That we pray unto him and from our heart give him thanks 5. That when it shall be necessary we lawfully swear by his Name More specially thus Gods Name is hallowed by us 1. In himself and that by three actions 1. When we conceive of God in our mindes and acknowledge him as he hath revealed himself in his Word 2. When we love the Lord above all fear him above all and put our whole trust in him in all estates 3. When we praise and laud the Name of God for his infinite goodness to us 2. In his word and that three ways 1. When we acknowledge the Wisdom Mercy and Power of God in it 2. When we have a reverent estimation of the Word in regard of Gods Image therein 3. When we use it in a sanctified and holy maner giving our selves to be ruled and guided thereby 3. In his Creatures by three special actions 1. When we acknowledge the wisdom of God and his powerful hand in every Creature 2. When we have a reverent estimation of the Creatures and use them in Christian sobriety in regard of the stamp of Gods power and wisdom which appeareth in them 3. When we sanctifie the moderate use of them by the Word and Prayer 1 Tim. 4.5 This Petition in the Lords Prayer as every one of the other containeth 1. A Supplication That we and all the people of God may glorifie the holy Name of God in our affections loving him with all our hearts with all our souls and with all our might fearing him above all and putting our whole trust in him in our Devotion with pure mindes lifted up to him onely to pray and in our speeches swearing rightly and reverently by his Name when we are required thereto and never making mention of him but with high reverence and in all our natural and civil actions 2. A Deprecation against the sins contrary to the said Duties as Self-love and of the world Fear of men Trust in the Arm of Flesh Corrupt worshipping of God Neglect of his worship Errors in speech to the dishonor of his Name Cursings Swearings Perjuries Neglect of Vows Giving Gods honor to Creatures Swearing by them also Errors in action and lastly all thinking or speaking unworthily of the Works of God by murmuring cavilling objecting against them or slighting them as things falling out by Chance or Fortune and for strength to overcome all these Corruptions we pray Hallowed be thy Name 3. A Thanksgiving which is for these Corruptions mortified and purged and for the contrary revived and setled to the praise of Gods Name when in deed and in truth we finde them to our comfort in some measure in our hearts and for his grace in other men by whom his Name hath also glory whilest they consent together with us in things tending to the honoring of God All which in this first petition may be abbreviated thus 1. The Supplication we pray thee Let thy Name be hallowed 2. The Deprecation we pray thee Let not thy Name be unhallowed 3. The Thanksgiving we thank thee for disposing us to the manifying and giving glory to thy grace and goodness and so Let thy Name be hallowed that is Suffer not Sin Satan or the World to raign in us but by thy Word and Spirit rule in our hearts giving us grace to be guided thereby in all our ways The wants which we bewail in this Petition 1. Our own and others pride of heart that we labor more for our own credit then Gods glory Luke 18.11 2. Our hardness of heart that we cannot as we ought see Gods glory in his Creatures Mark 6.52 3. Our unthankfulness for his many favors to mankinde above all creatures Psal 51.15 4. Our impiety that in our lives we dishonor God Psal 119.136 In this Petition we are taught earnestly to desire of God those Spiritual Graces which enable us to glorisie his Name in our selves and others which are these especially 1. The true knowledge of God as he hath revealed himself in his Word and Works 2. To sanctifie God in our hearts by loving fearing and trusting in him above all 3. The Calves of our lips which is a Sacrifice of praise to God for all his mercies Psal 50.23 4. To see Gods hand in all his Works how mighty wise just and gracious the Lord is 5. To reverence the works of God for his Mercy Justice Power c. appearing in them 6. To use all his Creatures reverently sanctifying the same unto our selves by the word and prayer As we pray that Gods Name may be hallowed so we must be careful to sanctifie the same in our Conversation For which end we must have regard to these three things 1. That our lives be unblameable not tainted with any sin Away therefore with Idolatry blasphemous Oathes cursed speeches with Sabbath-breaking and all other sins against the second Table 2. We must propound the right end of our life every day in our Calling and Conversation viz. Gods glory and not our own praise profit pleasure
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
Pet. 1.12 much more doth it concern us to be diligent searchers out of this mystery in the Gospel 2. The Angels are maintainers of true Religion and of the worship of God for the Law was given by Angels Gal. 3.19 they brought the Apostles out of prison to preach the Gospel they are enemies to Idolatry Rev. 19.10 Herein also let us be their followers 3. The Angels were always nigh unto Christ at his Nativity Luke 2.9 10. in his temptation Mat. 4.11 in his Agony Luke 22.43 in his Resurrection Mat. 28.2 and Ascension Acts 1.10 And so should we perform unto Christ all the service we can 4. They are alway praising and lauding the Name of God so should we labor to have our hearts enlarged for his glory and our mouthes filled with his praises 5. They be serviceable for our good if we be Gods children though they be far better then we are Heb. 1.14 So must we imploy our selves in soul body calling credit and all we have for the good of men 6. They are joyful when sinners are converted from sin unto God Luke 15.10 and are grieved when men by sin dishonor God the like affections should be in us for in the world to come we shall be like the Angels in heaven in glory Mat. 22.30 This patern of Angelical obedience here propounded for our imitation must teach us 1. To acknowledge and bewail the natural hardness deadness and untowardness of our hearts in yielding obedience to the will of God 2. To bewail the want of sincerity and faithfulness in doing Gods will our maimed and defective obedience shews how far we come short of this Angelical example Many content themselves with the outward service of the body and never regard the inward worship of the heart and others have respect to outward duties of piety that concern God but for uprightness and mercy towards men they little regard This the Angels do not This Angelical example informs our judgement what honor we are to give to the blessed Angels namely the honor of imitation and not of any divine worship for when John would have worshipped the Angel he forbade him saying See thou do it not worship God Rev. 19.10 From all which let us be perswaded to begin our heaven upon earth by resembling though not equalling the Angels in obedience that so with them and all the Host of Heaven we may sincerely say Thy will be done in Earth as it is in Heaven How many say Gods will be done and yet The Idol of their own Will-worship set In stead thereof How many vainly say In Prayer what they practice to unpray Or with the words conclude the work as though The will of God were done by saying so Help Lord for of our selves we proudly draw Back from thy Will and make our own a Law Assist us by the Spirit of thy Son To keep thy Law then shall Thy will be done §. 8. Give us this day our daily bread UNder the name of Bread by that usual figure Synecdoche our Savior Christ compriseth not onely all corporal blessings and such as are necessary for this life but also the profitable use of them Give us that is Bestow bless and sanctifie all temporal necessary good things unto us Sanctifie all outward comforts unto us which by reason of sin stand accursed that they may not be a destruction to us in the use of them as we deserve Bestow uphold continue and maintain that which thou hast given us Bless make prosperous and wholesom our meats and drinks for the strengthning of our bodies and refreshing our Spirits so as we may be enabled in the strength of thy blessing to serve thee in our Callings as thou hast commanded This day that is we desire not such abundance for so long a time as whereby our dependance upon thee should be cut off but to be content with things necessary for the present and to wait upon thee for the future from day to day Daily bread that is Bread for our substance such as Nature doth require to uphold it no dainties or costly feastings but onely necessary food and cloathing whereby the substance of our bodies may be continued and not pine away Our daily bread that is not the bread the clothes the substance of another but such things honestly gotten by our labor through Gods blessing upon us according to the Apostle 2 Thess 3.2 And the wealthiest in the world may not think himself too rich to beg this daily bread for he knows not ere the day pass to what extremity with Job he may be brought This Petition followeth immediately Thy will be done because to have things necessary for our maintenance is a stay and help unto us the more chearfully to do the will of God and keeps us from unlawful enterprizes and because the Rule of seeking things temporal must not be our own but the will of God So likewise this Petition in order is placed before this Forgive us our Trespasses not for that the things of this life are to be sought before those that concern the life to come for this is forbidden Joh. 6.27 but to provide against our infirmities whereby we distrust God for food raiment and worldly deliverances when we profess that we believe in him for the remission of sin and deliverance from damnation and to provide for the strengthning of our faith touching things eternal by ascending from these his gifts below wherein we taste of his goodness daily By which order we are taught to consider the corruption of mans Nature which ought in the first place to seek things Spiritual but because we live rather by Sense then by Faith we do principally desire things corporal Again hereby appears Christs mercy unto man in that by this order he descendeth to our infirmity who rather depend on him for the pardon of our sins then trust him for our provision in this life which argues we are but of little faith Matth. 9.5 Lastly by this order we are taught to depend upon him for the forgiveness of our sins for when we see that he is here so careful for our bodies he will doubtless be more careful to provide for the good of our souls Rom. 8.32 The Reasons why in this Petition Christ addeth This day 1. To meet with our distrustfulness and covetousness and to reclaim us from both these vices 2. That we should depend on him onely as yesterday so this day as this day so to morrow and for ever 3. That the exercise of faith and prayer may be always continued in us The Reasons why Christ calleth it Daily bread 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endless lusts and desires for we are not to be inordinately careful for any thing but to depend upon Gods Providence 3. Because he will have us to know That as we expect daily our supportance from God
our discharge in this life that we be not tormented in the life to come The Reasons why sin is called a Debt to man 1. Because we owe love which is thereby broken Rom. 13.8 2. Because we owe punishment for doing wrong Judg. 1.8 3. Because we owe satisfaction for the wrong done Lev. 6.4 These words As we forgive our debtors are added for these Reasons 1. That we may rightly desire remission of sins that is with faith and repentance a sign and token whereof is the love of our Neighbor 2. That when we finde in our selves true faith and repentance we may so have a certain argument and comfort in us that we are of the number of them to whom remission of sins is promised and that therefore we shall doubtless obtain the same All offences that are done to us of others may be reduced to these three Heads 1. Such as do onely displease us but bring no loss or hurt to us 2. Small injuries such as do not onely displease us but withal bring some little hurt to us either in our life goods or good-name 3. Greater injuries such as are not onely offensive to our persons but withal do prejudice our life and bring a ruine upon our estates both in goods and good-name The forgiveness between man and man is fourfold viz. 1. Of Revenge that is when we requite not evil for evil either by thought word or deed This belongeth to all men 2. Of private Punishments when men return not punishments for injuries done by way of requital though we cannot forgive wholly and perfectly yet we may truly and sincerely 3. Of Judgement when we judge not an injury done to be an injury 4. Of Satisfaction when it is due for some hurt done Now man is said to forgive man when he doth pardon either the wrong done Gen. 50.21 or the punishment appointed for the wrong 2 Sam. 19.23 or the satisfaction which the offender is bound to make Luke 7.4 or all of them as occasion is offered Mat. 18.32 The conditional words of this Petition are useful to us many ways viz. 1. To inform us that asking of pardon and testimony of Repentance go together he that receives the one must express the other for where God gives pardon there also he gives grace to repent and mercy is not granted but on condition of repentance Acts 2.37 38. 2. To teach us to forgive our brethren every day to renew our repentance and to humble our selves and to let us know That we are bound to forgive all persons Gol. 3.12 all sins Prov. 10. and at all times Mat. 17.22 when men offend us and that fully 3. To afford us a notable sign of pardon of sin namely our forgiving of and mercy to our brethren 4. To admonish us to beware of the common sin of this Age which is desire of revenge spite and grudging for if we forgive not we pray in effect that God would not forgive us yea we curse our selves 5. To discover unto us the gross hypocrisie of our Nature for so oft as we make this Petition we make profession of reformation of life in new obedience for this one branch of brotherly Reconciliation here professed doth presuppose our Conversion from all sin since true Repentance for one sin cannot stand with a purpose to live in any other 6. To stir us up to hunger after love mercy gentleness meekness and to endeavor to practice the same continually living in peace 2 Cor. 13.11 laboring to make peace Mat. 5.9 and shewing all tokens of love to our adversaries that they may assure themselves we have wholly forgiven them 7. To shew us the way how to keep true peace of conscience for ever for when we are at one with God and man we have a blessed peace and this is by calling upon God for the pardon of our sins every day and by following after peace with men in the practice of forgiveness and reconciliation which is never sincere without repentance 8. To acquaint us That no man living in malice can say the Lords Prayer as he ought to do Mat. 5.24 and that is a sign of grace to forgive Mat. 17.32 9. To exclude from pardon all such as persecute the Saints of God till they repent and practice as they pray in this Petition By this Petition we are taught 1. To bewail our carnal security going on from day to day in sin without thought of the debt thereby 2. To relye and settle our hearts in all estates in affliction temptation and death it self on the meer mercy of God in Christ by faith in his Blood for the pardon of our sins 3. Not to lie down in the sins we daily commit but renew our estate by true humiliation and repentance which consists in daily examination confession contrition supplication and conversion 4. To use this Petition as a remedy against despair which must not embolden any to sin presumptuously for the Lord hath said he will not be merciful to that man Deut. 29.19 5. That no man possibly can fulfil the Law for the Apostles themselves were commanded to ask pardon for sin every day whereby it is plain they could not fulfil the Law much less can we 6. In all godly maner to endeavor after what we pray for for it is gross also hypocrisie daily to ask the pardon of sin and still to continue in the daily practice thereof 7. Not onely to pray for the pardon of our own sins but of our brethrens also whereby we are taught that the good estate of their souls should be dear and precious to us In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins as 1. The knowledge of our sins without which the tongue may pray for pardon but the heart cannot Thus many poor and miserable souls ignorantly deceive themselves 2. Grace to acknowledge our sins for he that hides them shall not prosper Prov. 28.13 and all that know them do not confess them or else some way justifie themselves 3. Grace to be truly humbled for sin and that in the sense of Gods curse due for it else we are still in our sins and cannot pray to speed 4. Justification through the death and blood-shedding of Christ Rom. 4.25 That Christs righteousness may be made ours and our sins laid upon him for his mercies sake 5. Love and charity towards our brethren that God would give us a heart to be reconciled to them pardoning their offences against us The Deprecation of this Petition is against all things that may shut up Gods mercy and goodness from us as 1. Blindeness of minde and ignorance of our inward estate which is through ignorance of the Law 2. Hardness of heart which keepeth from repentance 3. Despair of Gods mercy and goodness which driveth from God to the Devil 4. Presumption which is the promising of happiness to ones self on false ground 5. Continuance in sin and the least opinion of
of God being mightier then all our Enemies which joyned with his Soveraignty and Goodness we need not fear though we were in the paws of Lyons or the mouth of the Grave 3. From his Glory which is the end or final cause of our Requests for we desire these things for his glory therefore will he grant whatsoever in our prayers may redound to his honor and glory 4. From the eternity of his Kingdom Power and Glory being for ever and ever therefore he cannot be weary of our prayers no time can period his goodness 5. From our confidence expressed in the last word Amen for the Lord will grant unto us whatsoever we believe shall be granted when we ask The Kingdom of God is twofold 1. The Kingdom of his Providence whereby he rules and governs all things in heaven and earth even the Devil and all his Angels and Instruments 2. The Kingdom of Grace whereby he governs his Church by his Word and Spirit and both these are here to be understood Further Gods kingdom in this place imports 1. That he is All-sufficient of himself to do all things whatsoever needing no help or instrument beside his Soveraign will Gen. 17.1 2. That he hath an absolute Soveraign Right Title and Interest to and in all things in heaven and earth 3. That he hath Soveraign Rule and Authority over all things in heaven and earth yea over Hell it self and all the powers and principalities thereof governing all things whatsoever as he pleaseth and bringing them into an absolute subjection The kingdom is here called God's and appropriated to him alone for these Reasons 1. To shew that God hath his Kingdom of himself and from himself alone thus the Kingdom of Grace and Providence are both his 2. To distinguish God from earthly Kings for though they have a Kingdom Power and Glory yet they have all these from God not of themselves and onely for a certain limited time but God hath them all of himself alone not from any other and that for ever and ever Thine is the Power that is Gods Power is his own of himself alone not received from any other to distinguish the true God from all Creatures who have it not of themselves but from God By power is meant an ability in God whereby he can do whatsoever he will For the better conceiving whereof observe these two things 1. That God is not onely powerful but even Power it self in regard of his Nature as he is Goodness Wisdom c. Angels and men are called powerful as receiving power from God but God onely is Power it self because his Nature is Infinite in power as in all his other Properties 2. That Power and Will in God are one and the same for our better conceiving of them they may be distinguished but in themselves they differ not for Gods willing of a thing is the effecting doing of it It is not so in us for we will many things that we cannot do but whatsoever God willeth that he doth By appropriating glory to God is here meant 1. That God hath made all things for his own glory Prov. 16.4 2. That whatsoever we ask are means of his glory Joh. 12.28 3. That the things we ask shall be referred to his glory 1 Cor. 10.31 The Reasons why Gods Kingdom Power and Glory is said to be for ever and ever 1. Because in themselves they are everlasting Psal 45.6 102.28 145.13 2. Because of us they should never be forgotten Psal 145.2 3. 3. To distinguish it from earthly Dominions all which have their periods both in Government and Governors Psal 119.96 Isa 40.6 4. To shew forth the dignity of Gods Church and his Children who have a Father whose Kingdom is everlasting and everlastingly shall raign with their Father in his Kingdom of Power Glory and Eternity Of this word Amen there is a double use 1. To express our desire and wish that we may be heard 2. To testifie our faith in the assurance of receiving those things that we crave both which are to be practised in prayer and are expressed by Christ Mat. 11.24 From the union of the word Amen with our Petitions we learn 1. That every childe of God may believe particularly and certainly the pardon of his own sins and endeavor to attain thereunto if as yet he cannot 2. That all prayer ought to be made in a known tongue for else the Assent and Affiance of the heart cannot be given together This Conclusion of the Lords Prayer thus conceived and understood is useful to us many ways 1. For a ground of trust and confidence in God in all distresses for as the Kingdom is his we are his Subjects and he is willing to help as the Power is his we are assured he is able to help us and as the Glory is his he will shew mercy to his people and hear their prayers Psal 50.15 2. To teach us that Prayer and Thanksgiving must alway go together 3. To shew us a way how to obtain our requests in prayer we must confess our own unworthiness and give all Praise Glory and Honor to God 4. To let the proudest of us know that God is to be feared above all Creatures 5. To move us to love God and to yield all chearful obedience to him The Reason why there is here mention made onely of these three Properties of God is as some think to point out the three Persons For the Kingdom is Christs 1 Cor. 15.35 Power the Holy Ghosts Rom. 15.13 19. and Glory the Fathers Rom. 6.4 though indeed we may not limit our conceit of them but understand them in prayer as of the Trinity of Persons in the Unity of the Godhead so of the Unity of the Godhead in the Trinity of Persons Our Father which in Heav'n art Thy Name still Be hallowed Thy Kingdom come Thy Will Be done in Earth as 't is in Heaven Give us This day our daily Bread And forgive us Our Trespasses as those forgive do we That Trespass against us And let 's not be Into Temptation led but deliver Vs from all evil For thine for ever The Kingdom Power and Glory is Amen The Kingdom Power and Glory is Amen CHAP. IV. §. 1. The Creed THe sum of those things which are to be believed are comprised in the Creed commonly called The Symbole of the Apostles because it is a token or profession whereby the Church with her Members is discerned from all her Enemies and from all other Sects This Symbole is a brief and summary form of Christian Doctrine or a brief sum or Confession of the Points of Christian Religion or Evangelical Doctrine the Articles whereof are the Square or Rule whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree This self-same Symbole is called also Catholick because there is but one Faith of all Christians and though there were new Symboles made as that of Athanasius of Nice of
it self to be God 2. Against those who imagine the Creatures either all or some to spring from the very Essence or Nature of God deriving it self as they speak into others by propagation 3. That all prophane unworthy and idolatrous cogitations of God may be excluded 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature 6. Incomprehensible or Immense for 1. He cannot be comprehended in the cogitation of any creature 2. The Deity cannot be comprehended or circumscribed in place in space or any limits that is his Essence is Immense neither to be extended nor divided nor multiplied Therefore it is all every where one and the same 7. Most perfect in himself 1. Because he onely hath all things which may be desired to perfect felicity and glory 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things 3. Because he is not for himself onely but also for the creating preserving guiding and furnishing of all and every Creature so sufficiently that he alone doth give to all of them all good things meet and necessary for them as well eternal and heavenly as terrene and temporal neither yet doth depart from any part of his power or his happiness 8. Unchangeable 1. His Essence and whatsoever is proper thereto cannot be augmented or diminished 2. His Nature and Will cannot be changed 3. Himself hath no need to transport himself from place 9. Omnipotent 1. That whatsoever he will or whatsoever not impairing his Nature or Majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty or labor even with his onely beck and will 3. That all the force and power of working and effecting any thing is so in God onely that there is not the least ability or efficacy of any Creature but what he continually imparteth and preserveth at his pleasure The five Properties of God which ought to stir us up to obey him contained in the Exhortation to obedience annexed to the second Commandment 1. He calleth himself our God that is our Maker and Savior and the Author of all good things hereby advertising us what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry 2. Mighty that is in power as well to punish the obstinate as to reward the obedient 3. A jealous God that is a most sharp defender of his own Honor wonderfully displeased with such a revolt from him or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity even to the fourth degree and descent if they partake with the sins of their Ancestors 5. He saith that He is a God which sheweth mercy unto Thousands c. here he extendeth his punishments unto the fourth Generation but his mercy unto Thousands thereby to signifie That he had rather shew Mercy then Anger and so by this means to allure us the more to love him and worthily excluded is that man who abuseth such Infinite Mercy The use we are to make of the description of God 1. As God is a Spirit let us worship him in Spirit and abhor Images and Idols 2. As he is a Spirit let us not be offended or stumble at this That we never see him calling it therefore into question whether he be or not when we are Spiritual we shall see him as he is Joh. 3.4 3. Let us acknowledge from whence we have our being and life Acts 17.28 4. As he is Infinite let us in no place adventure to sin on any vain conceit because it is secret for wheresoever we be God is present 5. As he is most Holy let us prefer Holiness as the greatest excellency without which no man shall see God 6. As he is onely wise let no man use his wit secretly and closely to contrive evil against his brother or by any unlawful policy to circumvent him 7. As he is most Just let no man presume to go on in sin hoping for mercy without repentance 8. As he is most Merciful let no man that is cast down for his sins despair 9. As he is Almighty let us fear him and put our whole trust in him in all times of danger and distress 10. As of whose days there is no beginning nor ending let us be humbled in the Consideration of Gods Eternity seeing our selves are so momentary The Attributes of God are the main Supporters of our faith as thus 1. His Holiness makes the believer approach before him in an utter abnegation of himself and in the mediation of Christ knowing that in himself he is all over polluted and defiled with sin 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity even against his own sense and natural Reason knowing that God is wisest and best knoweth what estate is fittest for him 3. His Truth makes the Believer judge him who hath promised that which he believeth to be faithful and true he that believeth hath sealed that God is true Joh. 3.33 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children of things which seem impossible 5. His Mercy makes the Believer believe the pardon of his sins being fully perswaded that he is infinite rich in mercy otherwise he could not believe the pardon of his sins When we read in Scripture of eyes ears mouth face hands heart head arms and feet ascribed to God we must not imagine that God is like unto us or hath a bodily shape whereas he is a Spirit or that these parts are ascribed to him properly but only for our better capacity and understanding signifying unto us his gracious Attributes as by his eyes his Omnipresence by his mouth his Word by his hands his Providence by his arms his Power and by his face 1. The invisible Nature and Essence of God Exod. 33.23 which no mortal man can see and live 2. The Favor of God as also all his Benefits Deliverances and Graces Dan. 9.17 Psal 80.3 3. Revenge and Punishment and the signs of his Anger Lev. 20.3 4. The place of Gods Worship where his face and favor is perceived through delivery of the Doctrine of Godliness From this was Cain banished Genesis 4.14 Hereof David complains 2 Sam. 26.49 Now to believe in God Almighty is to be believe in such a one 1. Who is able to do whatsoever he will 2. Who doth all things even with his beck and word onely without any difficulty 3. Who alone hath power to work all things and is Author of that power which is in all his Creatures 4. Who is also unto me Almighty and both can and will
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
not be too many The duties to be performed by us in believing the holy Catholique Church 1. To renounce and abandon all wicked Societies because we profess fellowship with Saints betwixt whom and these there is no agreement 2. To be companions of Saints viz. of such as be of an holy life and not to think it a disgrace to be holy and pure and to be of a good and pious life separate from the prophane multitude 3. To walk in the light of Gods holy Word by vertuous living because of our fellowship with Christ and through him with God the Father for God is light 1 Joh. 1.7 4. To do good unto all but especially to those of the houshold of faith in being like-affected towards them not onely in distributing our temporal but spiritual goods 5. To be comfortable in all our Sufferings because our Head is not without a sympathy and feeling of our miseries and will not suffer us to be tempted beyond what we are able 6. To have heavenliness within us by leading an heavenly life whilest we live upon earth because there is a communion betwixt us and the Saints in heaven When Tyrants Storms of Persecution raise And when Religion blows too many ways When Rome 's Euroclydon does roar like Hell And that Whores Cup doth to a Deluge swell This is that Ark which when the Floods abate Doth land the Faithful on Mount Arrarat Truths Pillar wreath'd with Innocence and Love Whose Stems below and Basis is above Christ's black yet comely and beloved Spouse His own true Vine thrice happy are the Boughs §. 10. The Communion of Saints THe Communion of Saints is that holy and sweet fellowship which all the Members of Christs Church have with their Head Christ Jesus and one with another whether they are Believers here or departed Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost For herein all the Saints have the same Reconciliation the same Redemption the same Righteousness the same Sanctification the same Salvation by and for Christ All the Saints have the same benefits common which are necessary to Salvation Eph. 4.4 And all the like special gifts though not all a like measure but are so distributed to every Member as that some excel others in gifts and graces in the Church for the gifts of the Holy Ghost are diverse and to every one of us is given grace according to the measure of the gift of Christ Eph. 4.7 The chief part of the Communion of Saints is the union or coherence of all the Saints that is of the whole body of the Church with Christ the Head and of his Members among themselves which is wrought by the Holy Ghost even by the same Spirit who dwelleth in Christ the Head and in all his Members So that to believe the Communion of Saints is to believe That the Saints of which number I must needs certainly be assured my self to be one are united by the Spirit unto Christ their Head and that from the Head gifts are poured down unto them both those which are the same in all necessary to Salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification of the Church And that they are by the same Spirit likewise united among themselves The mystical union between Christ and every true Believer is not onely in regard of soul but of body also which being once knit shall never be dissolved but is eternal whereupon the dying dead rotten and consumed body remaineth still a Member of Christ abideth within the Covenant and is and shall be ever a Temple of the Holy Ghost Touching which union in regard of the soul Christ dwelleth therein or in the heart of every true Believer as the soul in the body and acts the soul as the soul acts the body without whom the soul is dead to all goodness So that if thou finde that thou art no more able to pray nor no more able to do any duty then thou wast before that thou livest in thy lusts as much as ever thou didst that thou hast not that new heart that new Spirit that new affection which the Scriptures speak of then be sure that Christ dwelleth not in thy heart thou hast no communion with him or his Saints The Union of Christ and the Church is a great Mystery Eph. 5.32 not to be measured with the line of our own Reason which can never fathom the depth thereof a Secret that could not be opened but by Divine Revelation nor being opened can be conceived but by the illumination of the Spirit Thus though it be above our capacity yet being revealed we must believe it as we do the mystery of the Trinity of Christs Eternal generation of the Personal Union of his two Natures of the Proceeding of the Holy Ghost and the like So that in our Meditation of this Mystery we must conceive no carnal no earthly thing of it because it is a Mystery it is altogether Spiritual and heavenly From the natural Union of our head and body and from the Matrimonial Union of man and wife we may by way of resemblance but help our understanding in the Union of Christ and his Church but notwithstanding the comparisons we may not draw the Mystery it self to any carnal matter for it is onely and wholly Spiritual This plainly discovereth the strange folly of the Papists who make our Union with Christ meerly carnal conceiving it to consist in a corporal commixion of Christs flesh with ours in which conceit there is a great deal of gross absurdity no great Mystery Now the maner of our Union with Christ is not by being united onely to his Humane Nature but by being united to Christs Person God-Man For as his Divine Nature in and by it self is incommunicable so the Humane Nature simply considered in and by it self is unprofitable for the Deity is the Fountain of Life and Grace which through the Humanity of Christ is conveyed unto us And though he be in heaven and we on earth yet this Union being supernatural and Spiritual there needeth no local presence for the making of it the Spirit of Christ being conveyed into every of the Saints as the soul into every part of the body makes the Members one Mystical Body their Head What the communion of Saints signifies 1. The Union of the Church with Christ and of his Members among themselves 2. The communion or participation of all Christs benefits 3. The distribution of special gifts bestowed on some Members for the good of the whole body 4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Christ their Head and to the Salvation of the whole Body and of every Member mutually The faithful are called Saints in three respects 1. Imputatively that is in respect that Christs sanctity and holiness is imputed unto them 2. Inchoatively that is in respect that
we presently fall a committing the contrary Vice Hope is a sure and certain expectation of Everlasting Life Hope freely to be given for Christs sake and of a mitigation or asswagement of present evils and of a deverance from the same evils of this life and an expectation and looking for all Blessings necessary unto Salvation according to the Counsel and Will of God which Hope springeth from Faith for it is an expectation of such good things to come as God hath promised and Faith believed In expectation especially consisteth the very nature of Hope Rom. 8.24 If we hope we wait The proper object of Hope consisteth in good things herein it differeth from Fear These good things are not past nor present but to come neither are nor have been seen for Hope which is seen is no hope Rom. 8.23 They are such good things as God hath promised for true Hope is termed The Hope of the Gospel Col. 1.23 And such as Faith believeth for Faith is the ground of things hoped for Heb. 11.1 And By Faith we wait Gal. 5.5 Faith is the Mother Hope the Daughter Faith brings forth Hope and Hope nourisheth Faith for except a man hopes and waits for that which he believes his Faith will soon decay and according to the quality and quantity of Faith is the quality and quantity of Hope Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates and from Temporary Faith A man hath never Faith to believe but he hath Hope which makes him expect what he believes yet true Hope may be mingled with Fear for if there be nothing but Hope it is a sign that Hope is not good This lively Hope makes us labor for the accomplishment of what we believe it keeps our heads above the waves of Adversity without which of all men a Christian is most miserable 1 Cor. 15.19 it being simply and absolutely necessary to Salvation for where no Hope is there is no Faith And as it is true That no man can hope except he first believe the Promises so it is as true That Faith is necessarily upheld and nourished by Hope Faith is Hopes Foundation Hope Faiths Nourishment Faith believes the Promises Hope waits for the fulfilling of them Faith believeth and is perswaded of life Eternal Hope looketh when it shall be revealed for this cause Paul saith We are saved by Hope Rom. 8.24 The Love of God is a holy Disposition of the heart arising from Faith Love whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things which Love is so Necessary to Salvation as he that hath it not is in a cursed and damnable condition he is not in Christ if he do not love for there is a tye between all these Faith Repentance Love therefore they are used promiscuously And indeed if we Love not God we rob him for he bought us to be his that is to love him otherwise we rob God of our selves Now the way to Love God is To pray earnestly to acknowledge the power of the Holy Ghost to go to him and say Lord of my self I am not able to do it This acknowledgement of the power of the Holy Ghost is the way to prevail for unless the Holy Ghost kindle this fire of Love in us from Heaven we shall no more have it then cold water is able to heat it self Though the Preachers speak with the tongues of Angels yet shall we not be brought to love the Lord till he shew himself to us till he opens the cloud and shews us the Light of his countenance It was Moses his Prayer Shew me thy Glory that is thy Excellency which is exceeding glorious Moses asked not this to no purpose to satisfie his fancy for then the Lord would not have heard him but that by the better knowing the Lord he might love him the more for a principal means to the love of God is the knowledge of God and indeed therefore we love him not because we know him not This is the reason the Angels and the Saints love him most because they know him most and why in heaven when we shall be present with him shall we love him so abundantly but because we shall then know him face to face The Fear of God Fear is To acknowledge the infinite Anger of God towards sin his great Power to punish sin his Wisdom and Justice and that Right and Dominion which he hath over all Creatures which Fear is a great part of the Worship of God and one infallible Sign of the true Religion for that Religion is true wherein God is truly worshipped and that is but one and in it onely men shall be saved Which true Christian Religion is a Spiritual Band whereby men in a certain holy Reconciliation are made one with God and are kept in his Love and Fear that at length they may be made partakers of his heavenly Glory and of blessed Life And though all grant that to be the true Religion which hath been delivered by God himself yet which may be that Religion delivered from above will never be agreed on amongst men till our Lord Jesus returning to Judgement decide the Controversie Now we must not understand this Fear to be a servile Fear arising from a knowledge and an accusing of sin and from a feeling of Gods Judgement and Anger against sin and is a shunning and hatred of God and Punishment not of sin and is so much the greater how much the more certain expectation there is of everlasting Damnation and how much the greater despair there is of the Grace and Mercy of God But the Fear required in this Commandment is a Filial Fear such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and yet notwithstanding are always perswaded of the love and minde of their Father towards them So that the Fear of God in the Regenerate in this life is an acknowledging of sin and the wrath of God and an earnest grief for the sins committed for the offending of God and for those calamities which by reason of sin both we and others sustain with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ Mat. 10.28 Thus God alone is the proper object of Fear for what fear is due to man is due to him onely in and for the Lord whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him which is to be feared And the extent of this Filial Fear of God is so large as without it other holy Duties cannot be well performed yea the whole Worship of God is often comprised under it Thus Mat. 4.10 Christ expresseth the Text Deut. 6.13 And thus Mat. 15.9 Christ expresseth the Text Isa 29.13 The Vices contrary to the Vertues in general contained in this Commandment
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
on him and that Christ will take him when this is done then a man receives Christ by Faith and from this Faith issues this Love These two great radical Vertues Faith and Love are the two Pillars as it were upon which the Fabrick of our Salvation is built for nothing makes us the Sons of God but such Faith as is accompanied with Love and good Works It is Gods pleasure to save us in this maner that it may be of grace To love any man because he is a Christian and a childe of God is a sensible and certain note that he is partaker of the true Love of God in Christ And it is much easier to love Holiness in the Saints then in God himself because he is far remote from us and they amongst us are visibly seen therefore unless we finde our hearts inwardly moved to love them yea with a natural affection as it were we but pretend to love God Love is a commanding Affection yea Love and Hatred are as it were the great Lords and Masters that divide the Affections between them Now the Reason why we hate God naturally is by reason of that opposition and contrariety which is between God and every Man by Nature for all Love comes from similitude and agreeableness therefore this sinful Nature of ours must be broken in pieces and subdued again new-molded and framed before it can ever be fit to love God Hence it is that any natural man that hath the most impure heart may to escape Hell and get Heaven do all the works the Papists require and for the same end that they require them but to do it out of love to God that is a thing no Hypocrite can reach to and therefore the giving a cup of cold water proceeding from Love is a better work then a Martyrdom the giving ones body to be burned and all that he hath to feed the poor if it come not from Love yea then all this coming not from Love is to God more acceptable the very will of doing the least good though the deed be never done so the Will arise from this affection of Love But when a man loves not he breaks the whole Law for as Love is the keeping of the whole Law so the want of Love is the breach of the whole Law Now true love looks first to Christs person next to the Promises and benefits we have by him And this love to God doth not so restrain us but we may love the Creature also yet so that if this Love to the Creature doth over-ballance or any away lessen our love to God by the inordinateness of it to the Creature then is it an adulterous love Nor doth it restrain our liberty for he that gives his heart to God hath as much liberty as he that followeth his lusts all the difference is the one is an unjust owner the other the Lord hath made the steward of his own heart so that he hath it as before onely now he doth use it at Gods appointment before it was at his own What it is to love God 1. To acknowledge God to be exceeding good bountiful and merciful not onely in himself but also in us and towards us and that therefore he doth imploy his Power Wisdom Justice Mercy and Goodness to our Salvation and so through the acknowledging of this his infinite goodness towards us to love God as that we more covet and desire our conjoyning and conformity with him and the execution of his Will then all other things whatsoever 2. To leave and relinquish all things rather then to be bereaved of his communion and fellowship or to offend him in any thing and to be ready to part with all other things which we love for his sake and to care for nothing more then how we may do things acceptable and grateful to him There are five kindes of Love viz. 1. Love of Piety when we desire the preservation of any thing 2. A Love of Concupisence that is to love a thing meerly for our use 3. A Love of Complacency so the Master loves a towardly Schollar 4. A Love of Friendship that is a Reciprocation of affection 5. A Love of Dependance that is to love one on whom all good depends so we are said to Love God yea with the three last kindes of Love Love is threefold 1. Natural wherewith we love our selves children wealth c. 2. Sinful that carries natural love the wrong way to love sinful things 3. Spiritual which sets limits to this Natural love yea elevates it and makes it an holy love Love to God is twofold 1. General or Natural which is in every one by Nature Thus the wicked love God as he is Summum Bonum and doing good to all touching outward affairs This is not true Love 2. Special when a man upon true evidences perswading himself of Gods Love to himself in particular doth upon this sensible feeling and perceiving of Gods goodness return unto God all his Heart all his Soul all his Stength in Love and Thankfulness The right order of Love 1. God in the first place must be loved for that is the cause of love to our Neighbor 2. We must love in Man onely those things which are to be loved not those things which are to be abhorred 3. We must not love those more or less who are equally to be loved nor those equally who are more or less to be loved 4. We must love the Creator for himself but the Creature for Gods sake The right order of Love as touching the degrees thereof 1. We must love those that belong to the Church in general before a private Member thereof 2. Those of the houshold of Faith before those which are not for they are Sons with us as well by Adoption as Creation 3. Those to whom we are bound by any bond of duty nearer to us then other men 4. Not strangers so much as acquaintance not enemies so much as friends 5. For equals we must proportion our affection to them more or less as they are more or less profitable to the Church of God The love of God is wrought in us two ways 1. By breaking our Nature in pieces as it were that is by Humiliation and the Law 2. By moulding it anew which is done by Faith and the Gospel A man may also be assured of his love to God 2 ways 1. By his conformity to him in Holiness not in equality and perfection but in similitude and conformity 2. By the weaning of his affection from the things of this world so far forth as they are severed from the Fear and Love of God The Reasons why he that loves not Christ shall not be saved 1. Because there is a Curse on him and a woe due to him for to serve God and not to love him is but Hypocrisie which is to do the outward action without the inward sincerity that is without Love 2. Because he breaks the Evangelical Law now
too much sorrow arising from the grief of the punishment 2 Cor. 2.7 7.10 3. Of those who are troubled in minde for sins supposing that their sins are so great and so many that God cannot nor will not forgive them This kinde ariseth from grief for sin and is twofold viz. 1. Temporary onely for a time This is curable and may happen to a childe of God 2. Final and incurable This kinde is onely incident to the Reprobate The causes of Despair are twofold viz. 1. Hidden and secret So Reprobation may be said to be the cause of final Despair 2. Open and more manifest which generally are these four Unbelief Impenitency Hardness of Heart and An absolute Denyal of the known Truth joyned with Blasphemy The more particular open causes of Despair are these viz. 1. The greatness and multitude of sins Gen. 4.13 2. The multitude of Temptations Judg. 3.1 Gen. 21.1 3. The often falling into sin This is incident to the best Prov. 24.24 4. Overmuch grief melancholly and sadness of heart Prov. 15.13 5. Ignorance in mindes not instructed in the Reconciliation by Christ 6. An inveterate custom in sinning whence proceeds hardness of heart 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion too hard for the weakness of the flesh Four Caveats in private Confession convenient in case of Distress of minde Jam. 5.16 1. It must not be urged as a thing simply or absolutely necessary to Salvation 2. It need not be of all sins but of such as trouble the Conscience 3. It is especially to be made to Ministers though it may be made to any man 4. The person to whom it is made must be one of trust and fidelity Helps and Remedies against Despair or that we may the better avoid Desperation and carnal security we are always to have in minde 1. That the Promises of Grace and Favor to Mankinde are universal Mark 11.38 2. The Promises of Mercy how hainous soever ours sins have been Isa 1.18 3. That the Mercy of God is above all sin Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins is to be preached not unto a few but universally and generally unto all Mat. 28.19 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church or desirous to be incorporated thereinto Matth. 28.19 26.26 27. 6. That as the Disobedience of Adam brought Condemnation on all men So the Blood and Obedience of Christ is All-sufficient to wash away all sins and that of all men 1 Cor. 11.24 7. That God delights not in any sinners Death but desires his Conversion Ezek. 33. 8. That if any Believer sin he hath a sufficient Advocate with the Father 1 Joh. 2.2 Heb. 9.24 Rom. 8.34 9. Labor to lay hold upon the Promises by a right-grounded Faith 10. Take heed of too much melancholly and worldly sorrow 11. Consider the grievousness of the sin of Despair 12. Remember the Passion of Christ the Truth and greatness of his Mercy 13. Have in minde the Examples of mercy as to Murther and Adultery in David to Apostacy in Peter to Idolatry in Manasseh to Theft in the Thief on the Cross to Blasphemy in Paul and much Iniquity and Impurity in Mary having many foul Devils in her 14. The Indignity offered unto God by Despair seeing we refuse to trust him upon his most holy Word and the inevitable destruction of our own Souls thereby consider That so long as we despair not we are not shut out from Mercy upon Repentance but while we despair there is no hope we are lost for ever and most worthily Again to avoid Despair it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chiefly as Murther Apostacy Adultery Blasphemy c. 2. From wicked Company which like a violent stream and torrent doth force men to all kinde of wickedness 3. From the Neglect of Gods Worship whereby we lose our Spiritual Armature and are laid naked to our potent foes 4. From the love of and immoderate affection to the things of this world which having the heart if they fail our heart faileth also and a wide gap is opened to Despair Reader When ere thou meat one in Despair Lock thine Ears his very breath poisons th' Air Nothing but Sulphur from his Lungs proceed Hot enough to make an Adamant bleed Of Gods free Promises discourse the point And thou wilt finde his Soul quite out of joynt His lips foam Blasphemies and who can tell But that his Heart goes to the tune of Hell In this sad case his wound is much the worse In that he holds the Salve his greatest Curse §. 10. Of Pride THe last Vice in opposition to this Commandment which we promised to touch was Pride a sin so obviously condemned even by Heathen Writers as we shall here onely abstract it is as it were from that Pride which is so generally condemned and taking the word in somewhat a more strict sense chiefly as it relates to Inward Spiritual Arrogancy the insensible poison even of a sanctified heart we shall onely glance at it and proceed to the Second Commandment Pride is a puffing up of the heart and minde proceeding from the opinion of some good thing in us more then in other men Pride truly so called is the most pestilent and incompatible Opposite that Grace hath and therefore he that is most sanctified most fights against it For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature the subtile Serpent experimentally knows how to manage it with most accurate policy who follows this poison with such eagerness and activity sweetning it with such specious Delusions that after it is expelled by the Antidote of Faith he yet endeavors with all the power and policy of Hell that some spice thereof may remain behinde even in the Soul humbled for sin and devoted unto the service of God For being exactly experienced in all advantages for Spiritual Assaults and tempering the powerful Ingredients of his Temptations with the Reliques of mans proud Nature doth cunningly perswade him to advance above that which is meet within himself in his own opinion the worth of his own Graces and Vertues by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul and frets out the very heart of Grace undiscernably This Lyon in a Lambs skin ths Devil in an Angels shape this sin of Spiritual Pride is the harder to be expelled because so easie to be entertained and so difficult to be discerned such is the insensibleness of those Meanders wherein she walks invisibly when she haunts the Saints and children of God who with the more circumspection and
Wrath of God the Destruction of his person the ruine of his House the loss of his Kingdom and the undoing of all his Posterity 1 Kings 21.16 The covetous man sees nothing in another without grief to himself the more he hath the more he thinks he hath not the fuller his Coffers are the emptier he judgeth them he as much wants what he hath as what he hath not the seasonableness of Weather and fruitfulness of Seasons trouble him because others partake of Gods Providence he prays for a Dearth or Famine that his commodities may sell for more then he values his Soul at he hates the Rich because he hath not somewhat they possess he hates the Poor because they crave away his Life As for Spiritual matters he counts Salvation it self not worth one years Extortion This Sin of Covetousness may be in the Poor as well as in the Rich when they use ungodly shifts and unlawful means to store themselves with Meat or Money or any other thing which is right Covetousness and when they murmure and grudge at their condition not bearing the burthen of Poverty patiently murmuring also at him that sendeth it for whosoever disdaineth his present state because it is not higher richer and better is covetous This was the sin caused the Rich man to forgo the Savior of Mankinde rather then his Temporal Possessions this makes it is as difficult a matter for the Rich to enter Heaven as a Camel the Needles eye this made Achan play the Thief this brought him to so fearful an end Josh 7.25 This brought the leprosie on Gehazi and Judas to his own Gallows Mat. 27.5 This is the occasion of all corruptions in all Professions in all Ages in all degrees of men indeed the very Root of all evil Thou shalt not Covet The cogitation or motion of the heart is of three sorts viz. 1. Some glancing or sudden thought suggested to the minde by Satan which suddenly vanisheth away and is not received of the minde The signs to know and distinguish these diabolical Temptations from the motions of our own Flesh may be such as these viz. 1. They are sudden and come into the minde without any object leading thereunto 2. They are often yea thousands of times iterated without intermission to the infeebling of the faculties of minde and body and weakning of the senses 3. They are motions oft horrible to Nature as to Murthers of others or ones self 4. They move to things unpleasing tedious and irksom 5. They are violent and enforce almost to the doing of that unto which we are moved 2. The Second is a more permanent Thought or Motion the which as it were tickleth and inveigleth the minde with some inward joy 3. The Third is a cogitation drawing from the Will and Affection full assent to sin Now we are to understand this Commandment of the Second sort of Motions onely for the First sort being a sudden thought suggested to the minde by Satan is no sin of ours but the Devils And the Third kinde which have consent of Will belong to the Five former Commandments In this Commandment are prohibited these and the like sins viz. 1. Concupiscence it self namely Original corruption in as much as it is hurtful to our Neighbor Jam. 1.14 2. Each corrupt and sudden cogitation and passion of the heart springing out of the bitter root of concupiscence Gal. 5.17 To this place appertaineth Satans suggestion if after the first offer it be entertained and received in the Closet of the heart 3. The least cogitation and motion the which though it procure not consent delights and tickles the heart Of this kinde are these foolish Wishes I would such a House were mine Such a Living Such a thing c. And hitherto may we refer all unchaste Dreams arising from the force of concupiscence Here are comcommanded 1. A pure heart towards our Neighbor 1 Tim. 1.15 2. Holy cogitations and motions of the Spirit 1 Thess 5.23 Eph. 4.23 3. A conflict against the evil Affections and Lusts of the flesh Rom. 7.22 23. 2 Cor. 12.7 That we may be the better preserved from this sin of coveting 1. Let us consider our unworthiness of those things we have of our own be they never so mean in respect of the superfluity of others 2. Let us consider the Providence of God which appoineth for every one as he seeth most fit and convenient 3. Let us consider the deceitfulness of our own hearts which for ought we know would not be fully satisfied did we enjoy what we covet 4. Let us shut our eyes against the beholding of tempting objects for by the outward senses the fire of concupiseence is kindled within us and withal let us ardently and constantly pray for the extinguishing of this fire and to have a fire of heavenly desires kindled in us The covetous are Idolaters two ways viz. 1. Because they prefer their Riches in their affection before God the gift before the Giver depending more on them then on God trusting in them as in God 2. Because they account their life to consist in their Riches and to rest upon their Wealth rather then to stand on the Providence of God failing of all hope and comfort and joy when their Wealth faileth them This was Satans bait even to our Savior Christ himself to tempt him to Idolatry when he offered him the Kingdom of the World and the glory thereof The evils of covetousness viz. 1. It setteth the minde upon a Rack fretting fuming vexing tormenting disordering disquieting and distempering it self 2. It bewrayeth much impiety and infidelity that their hearts are destitute of true godliness whatsoever shew they make to the contrary 1 Tim. 6.6 Ps 119.36 Jam. 1.27 for the soul which is heavenly in them is made earthly 3. There is no sin which a covetous man wil not commit for his gain therefore the Apostle calls it the Root of all evil 1 Tim. 6.10 it is in effect the breach of the whole Law it setteth up a strange or false god in the heart therefore it is called the worshipping of Images Col. 3.5 and the covetous person an Idolater Eph. 5.5 he will Swear Curse and Blaspheme to get an Half-peny Prov. 30.9 he regardeth the Sabbath not so much as his Purse-strings nay he will damn his Soul to fill his Purse Amos 8.5 This was the cause of lying in Gehazi 2 Kings 5.25 of Murther in Ahab 1 Kings 21.19 of Treachery in Judas Mat. 26.15 of Theft in Achan Josh 7.21 of Apostacy in Demas 2 Tim. 4.10 The thoughts of the heart being chiefly concerned in this Commandment consider three ways to discern the thoughts that are conveyed into the minde by the Devil 1. They come speedily as lightning into a house and in a maner forced into the minde as that the party cannot avoid them and they come into it again and again yea a thousand times a day 2. Because they are directly against the light of Nature the sparks
of God 2. The Flesh striveth to follow its own pleasures and wicked affections but the Spirit giveth it self to this one thing That it may obey God and set forth his Glory 3. The Flesh is full of distrust and impatience but the Spirit humbleth it self under the mighty hand of God resteth in his Mercy and fashioneth it self unto his Will 4. The Flesh holdeth us down in these earthly things but the Spirit lifteth us up into heaven The Spirits defensive weapons to fight with the Devil in the combat of the Flesh viz. Eph. 6. 1. The Girdle of Verity that is Constancy in the Doctrine and Truth of God 2. We must stand fast having our loyns girt about with Verity which is to be grounded in the setled Truth of Gods Word without inconstancy 3. We must put on the Breastplate of Righteousness which is a setled purpose not to displease God in any thing though never so seeming good in it self 4. We must have our feet shod with the Preparation of the Gospel of peace which is a constant resolution to profess the Truth should it cost us all the world can yield us 5. Above all to take the shield of Faith which is such a Faith as relieth wholly on God in Christ with particular application which will quench the fiery darts of the wicked 6. To take the Helmet of Salvation which is to stand assured that our Salvation is sealed up unto us which assurance will enable us to withstand all the assaults of the Devil The Spirits offensive weapons to fight with the Devil in the combat of the Flesh viz. 1. We must get the Sword of the Spirit which is the Word of God wherewith our Head and Captain Christ did repel the Devil 2. We must Pray with all maner of Prayer and Supplication in the Spirit and watch thereunto with all perseverance The maner how we must behave our selves in this combat of the Spirit with the Flesh viz. 1. Kill sin in the very conception otherwise it will grow from motion to liking from liking to consent from consent to action from action to custom from custom to hardness of heart and thence to the heighth of all impiety 2. Be sure to put no confidence in thine own strength 3. Believe not the Devil though he bring Truth in his mouth 4. Be careful ever to make resistance to it either by weakning the ability of sin by taking away all occasion to sin and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it or else by opposing the contrary vertue to sin 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin but rather the gripings of Conscience with the pain of Resistance 6. Thou must be careful to finde out the subtilties devices and sleights of the Devil by which he doth assault thee very cunningly 7. When once thou hast given the Devil the foil the Flesh will be the less able to assault thee and thou the more able to resist it but then be sure still to stand well upon thy guard and keep diligent watch The weapons whereby Satan labors to wound our fervency and faithfulness in the duties of Holiness and to hinder the entire exercise of the Graces of Sanctification viz. 1. Prosperity and freedom from discomforts and misery thereby to beget in our hearts worldliness and security the two great and dangerous Consumptions of Spiritual Life the one makes us insensible of Gods Mercies and our own Happiness the other of Gods Judgements and our own Misery 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace by making us cold and negligent or onely formal or cursory in the daily examination of our Consciences and in the exercise of holy duties whereby there ever follows a languishing and decay of the Life of Grace 3. By casting us upon ungodly and prophane company which hath a secret bewitching power to transform others into their own fashions and conditions yea to make them sometimes to condemn their former forwardness and zeal in the service of God 4. By putting into our heads some inordinate plot and forecast for preferment and greatness and then farewel zeal farewel Gods children yea his Service yea and himself too for we then think we mis-time our imployment if we make bold to borrow any from Policy to bestow it on Religion The Signs whereby the Son of God may be discerned from a childe of the Devil 1. Truly to believe in the Name of the Son of God 2. An hearty desire and earnest endeavor to be cleansed of his corruptions 3. The love of a true Christian because he is a true Christian The true Testimony of our Conscience may be discerned thus viz. 1. By the grief of heart for offending God called Godly Sorrow 2. By a resolute purpose of the heart and endeavor of the whole man to obey God in all things 3. By savoring the things of the Spirit that is by doing the works of the Spirit with joy and alacrity of heart The working and property of saving Grace vouchsafed peculiarly to Gods Children which doth translate them from the corruption of Nature to a state of supernatural Blessedness may be thus conceived understood viz. 1. It seats it self in the heart 2. It is dispersed over all the powers and parts both of Soul and Body over all the actions and duties whatsoever that are required of man 3. It softneth and changeth the heart and purgeth the inmost thoughts 4. It awakes the Conscience and makes it tender and sensible of the least sin 5. It sanctifieth the Affections and conforms the Will unto the Will of God 6. It illightens the Understanding with Saving Knowledge 7. It stores the Memory with many good lessons for Comfort Instruction and Direction 8. It seasoneth the speech with Grace 9. It so rectifies and guides all a mans Actions that they proceed from Faith warrantable out of Gods Word accomplished by good means and wholly directed to Gods Glory 10. It kindles in us a desire and zeal for the Salvation of the Souls of others especially of all those that any way depend upon us The Signs of the Sanctified or the Signs whereby all men may certainly know whether they are Sanctified Regenerated and shall be saved viz. 1. A Separation of themselves from wicked and prophane men and a purging themselves from the sins of the Times 2 Tim. 2.21 2. The Integrity of Soul sincerity and uprightness in heart in the whole course of Gods Worship Job 1.8 3. A reverent hearing and careful practising of Gods Word and a keeping of his Covenants Exod. 19.5 4. A Soul-ravishing delight in his Word with often and fervent Prayer 5. A Love to Gods Children and a zeal of his Glory 6. A Denial of our selves and a patient bearing of the Cross with profit and comfort 7. Faithfulness in our Callings with a just and
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another
Gospel being preached and men thereby feeling their corruptions like rottenness in their souls may by the blessing of the Spirit be thereby seasoned with Graces and so reconciled unto God and made savory in his sight 3. Salt preserveth meats from putrifaction by drawing out of them superfluous moistness so the Law and the Gospel being continually dispensed sin and corruption may be daily mortified and consumed both in heart and life and expelled thence like superfluous humors In this calling of the Ministery there be especially four kindes of unsavory Salt 1. The blinde watchmen that have no knowledge and dumb dogs that cannot bark Isa 56.10 that is such as either cannot or will not dispense Gods word for the salvation of mens souls 2. Heretical teachers who preach false and damnable doctrine such as doth not season but poyson and destroy the soul Deut. 30.1 2. 2 Tim. 2.17 18. 3. Such as teach indeed true doctrine but misapply the same sowing pillows under the elbows of the wicked having smooth tongues in respect of sin yet are full of close invectives against the better and godlier sort 4. Such who though they teach the truth and generally apply it well do yet lead scandalous lives whereby their unsavory conversation hindreth the seasoning vertue of the word There are six conditions required to the Calling of a Minister 1. That he feel within himself an inward Calling 2. That he be of a good Conversation 3. That he be of sound Doctrine 4. That he be apt to teach 5. That he be lawfully chosen of the Church 6. That he perform his Office diligently toward the flock committed to his charge The properties of godly Pastors 1. They must be diligent to know the state of their flocks and to take heed to their herds Prov. 27.23 24. 2. They must not be discouraged by the ungodly speeches and venomous tongues of wicked men thereby to grow negligent in their functions 3. They must not be afraid of the faces and frowns of men Ezek. 3.8 9. Jer. 1.17 4. They must wisely apply the word to the necessity capacity and understanding of all and giving to every one his portion of Spiritual nourishment in due season In like maner the duties and functions of Ministers are 1. Faithfully to propound and deliver the true and sound Doctrine of God that the Church may know and understand it 2. Rightly to administer the Sacraments 3. To go before and shine unto the Church by the example of Christian life and conversation 4. To give diligent attendance unto their flock 5. To yield their service in such judgements as are expressed by the Church 6. To take care that regard and respect be had of the Poor Ministers must have these three things in some measure at least 1. A care to win the people a desire to convert them and an earnest hunger and thirst after their salvation 2. They must labor earnestly to work their conversion and not cease or hold their peace when they see them untoward but hold on in a constant course 3. They must testifie their sorrow for their people mourn for the hardness of their hearts be heartily grieved to see their unprofitableness Why all Ministers must be proved tryed before they be admitted to this sacred function 1. Because they have the price of the blood of Christ committed unto them Acts 20.28 2. Because there are many subtile deceivers that transform themselves into Angels of light 2 Cor. 11.13 14. 3. The office of Deacons was a function of less duty in the Church yet they were not to be admitted without due tryal and examination Acts 6.3 4. It makes them the more regarded and better accepted ever as the Ministers of Jesus Christ and it will procure more authority to their person 5. It will shut the door of this sacred function against all insufficient and unworthy presumers that run before they are sent The Titles given to Ministers in the holy Scripture whence appears the excellency and the weighty charge of their Function The Salt of the earth The Builders of Christs body The co-workers of God The embassadors of Christ 2 Cor. 5.20 The stewards of the house Tit. 1.7 The fathers of the Church 1 Cor. 4.15 Fishers of men Mat. 4.19 The Ministers of the Spirit 2 Cor. 3.6 The Builders of the Temple The Shepherds of the sheep Eph. 4.11 The Planters and waterers of the Garden 1 Cor. 3.6 7. The Watchmen of the City Ezek. 33.7 Heb. 13.17 The Trumpeters of the Host and Stars of the firmament Rev. 1.20 Dan. 12.3 The Ministers of the Word must be men of sobriety constancy piety humility patience stayedness wisdom judgement diligence courage gravity and moderation of all their affections 1. Because it appears they have many Titles given them in Scripture every one whereof carrieth some instruction and admonition with it to the Conscience 2. Because the Ministery is a high Calling of great importance and worthiness standing up not onely in the place of the people to offer up their prayers to God but in the room of God to declare his will to them 3. Lest their Calling be blemished and their Ministery reprehended if in their profession they adorn not the Gospel by their unblameable walking 4. Because they are to utter the word of wisdom whereby both themselves and their hearers shall be made wise unto salvation They ought principally and in the first place to look to themselves and that for these Reasons 1. Because unless they be doers as well as speakers they utter words with their own tongues that shall condemn themselves not unlike Vriah who carried about him a Letter to further and procure his own death 2. They cannot with comfort and conscience preach to others unless in their own persons they be practisers of those things they teach they may save others themselves they cannot 3. Such as are teachers and not doers do seduce the people pulling down by the left hand of evil life faster then they build up by the right hand of wholesom Doctrine They ought not to withhold the delivery of the word they must not give over though they see no fruit at all to proceed of their labors 1. Because they know not when God may be pleased to bless their labors and hear their prayers and save the souls of those that are rebellious against him 2 Tim. 2.24 25 26. 2. They have the example of God he is patient and beareth long with the vessels of wrath as Christ saith of Jerusalem Mat. 23.37 3. Because they shall have no less recompence if they be fonnd faithful in their Calling then if they had gained many thousand souls unto God 2 Cor. 2.15 4. He that holdeth not out unto the end makes all his former pains prove but lost labor and fails in the discharge of his Calling for the word may be the savor of life unto him though the savor of death unto others that carelesly neglect or obstinately resist the
yet be a sound true and saving Faith it is not the difference of degrees and measure that takes away the nature of it For Faith in regard of the extent of it admits degrees not because the Habit is encreased but because the Revelations and Objects are more and therefore those poor Christians that are yet ignorant may have a true habit and as true a Grace in the heart And though a man be more conversant in the Scripture knows more then they hath more Revelations and in that sense though he hath a greater Faith then the other yet the other hath a like precious Faith with him in regard of that Grace Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ and have true Faith though in the least degree Now in Taking Christ the stronger the Will is by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture And we must labor to believe hard things like Abraham or easie things propounded with slender Arguments like Nathaniel for if we believe in difficult cases God will make us with facility to believe them another time We must labor for the extent of Faith for the multitude of Revelations to be filled full of Faith as Barnabas is said to be and this is by studying the Word much for therein will God reveal this This Faith is the Mother of all Sanctifying Graces for by it we are ingrafted into Christ and so live the life of Faith the life of God the fruits of Faith are almost infinite for all the several and distinct branches of Piety and Charity if they be rightly performed are fruits of Faith And where there is a true Faith there is a secret perswasion wrought in the heart whereby God assures us that he is ours and we are his for we may know and be assured that Christ dyed for us and Redeemed us in particular if we can finde in our selves that we have true Faith in Christ and true Repentance for all sins And we may be assured of our Vocation if through the Mystery of the Word seconded and made powerful by Gods Spirit we are quite altered and changed from our former evil lives and have attained unto Faith and Repentance And we may be further assured That we are Redeemed and are the children of God if we finde that we have the Spirit of God dwelling in us which if we want we are none of Gods which if we have it will appear by the fruits of the Spirit in us for as Exercise begets Health and we are made fit by Health for Exercise or as Acts beget Habits and Habits are means to exercise those Acts so Assurance grounded upon the Promise enableth enlargeth and encreaseth Sanctification and Sanctification encreaseth Assurance but first see Faith and then the other as fruits of it Now Faith is wrought in us thus The Spirit comes and shews Christ to us and not onely the profit we have by him but the beauty and excellency of him it shews us what Grace is and makes us love it and then shews us Mercy Out of this we come to long after Christ and to say I would I had him Now to this work he addes a second Christ comes and tells a man I will have thee he comes and shews himself discovers himself and speaks plainly to him I am willing to marry thee Now the longing Soul hearing those glad tidings embraces the motion and the work is done We may know whether this Faith be wrought in us by reflecting upon our own hearts and considering what actions have passed through it for the works of Faith are manifest And we must use Faith in comforting our selves for whatsoever Christ hath by Nature we have it by Grace when we have Faith if he be a Son we are Sons if he be an Heir we are Heirs c. yea Faith makes a man regardless of all earthly things Those that have Faith are able to use it of themselves but many have it that do not use it and though God doth work in us all the work of Faith as it is received yet know He doth not work in us onely but by us he makes us Instruments yea we shall be called to an account for the Talent of Faith if we have it and use it not and if we use it not we shall have little enough oâ— it for the using of it is that which strengthneth Faith and makes it effectual Now that we are saved by Faith appears from these places of Scripture Joh. 3.16 Rom. 1.16 3.28 Eph. 2.8 Mark 16.16 Rev. 21.8 2 Thess 2.11 12. Gal. 3.7 9. Luke 7.50 Yet know That a man is not saved by Faith simply as it is Faith for it doth not in its own nature merit Salvation but it is said to save us in respect of its Object which is Christ not as it is a gift quality or property but as it is an Instrument to apprehend and apply this Object so that we are saved by Faith as an Instrument not for Faith as a Cause So Faith alone is said to justifie us but that Faith which is alone without other Graces doth not justifie us neither were ever any justified by Faith without Works For Faith is not onely a Perswasion that our sins are forgiven but also a thorough Repenting that our sins may be forgiven not onely a Perswasion that the Promises are true but a Holiness of living that we may have a share in those Promises not onely a Perswasion that the Scripture is true but an Obedience to Gods Will revealed therein not onely a Perswasion that Christ dyed for my sins but also such an uprightness of walking as that I crucifie him not again by my Lusts for Faith doth not onely work a good meaning in us but it doth work power in us to do good and to mortifie our affections for where Christ dwells indeed he gives power against sin and that by his Spirit and where the Understanding is fully convinced the Will and Affections follow Faith and the Desire of satisfying Lusts cannot stand together and he that trusts not God for Earthly things cannot trust him for matters of Salvation for if we have Faith in the main we will have it in particular cases We are said to Believe three maner of ways viz. 1. We believe one God that is we believe that there is a God 2. We believe God that is that God is true touching his Promises These two ways Infidels yea the Devils believe and tremble 3. We believe in God that is according to those Promises to put our whole trust and hope in God In the Doctrine of the Church mention is made of four sorts of Faith 1. Historical when men believe the Bibles History This saves not James 2.19 2. Temporary when men believe onely for a time neither doth this save 3. Miraculous proceeding from special Revelation which is now out of use