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-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
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
Spirit to Regenerate and Sanctifie us c. 2. He doth never cease to communicate his Love unto us it is never dry 3. He Loves us for our own good having no need of us he gets nought by it 4. He Redeems us from all sins gives us Faith and Repentance freely we deserve it not 5. He Dyed for us even when we were his very Enemies the Children of wrath 6. He Prevents us with his Grace when we sought not to him for it 7. He Bestows Temporal Favors and withholds present Afflictions from the Reprobate 8. He Prosecutes us with his Love unto the end and in the end gives us the Salvation of our Souls the end of our Faith The consideration of Gods Love must Teach us these Duties viz. 1. To beware of all sin whereby we do offend and displease our God who is so gracious unto us 2. To trust God with our Lives Healths Bodies Estates and all we have for Food Raiment and Protection in the sober use of all lawful means 3. To seek for help and succor from God in all distresses and want 4. To love so bountiful a God yea to enforce our hearts to all duties of love to him 5. To be thankful to God for all good things we enjoy for whatever good we have comes from him 6. We must labor continually in heart and life to walk worthy of the Lord and to please him in all things being fruitful in all good works Col. 1.10 The Duties required of such of us to whom Gods Love hath been specially manifested in raising us who before were weak and contemptible in the world to be Instruments of his Glory viz. 1. We must confess our selves miserable by Nature and no good thing in us to raise up our selves above others being no way better then others 2. We must consider That whatsoever we have it is Gods gift we have received at his hands it cometh down from above and therefore let us not glory as if we had not received it 1 Cor. 4.7 3. We must walk worthy of our Calling even of those Mercies which we have tasted and acknowledge our selves to be unworthy of them 4. We must be humble in our own eyes and not boast of any thing in our selves or in our own merits nor think our selves worthy to be regarded of him 5. If we be thankful for lesser Mercies we may be assured of greater and of fatter blessings 6. We must keep a Register of his blessings and so settle them in our hearts that we forget them not but may thereby be provoked to set forth his praise II. ELection is a Decree in which God according to the good pleasure of his Will hath certainly Chosen some men to Life Eternal in Christ and that for the praise of the glory of his grace Eph. 1.4 5. God Decree is that by which God hath necessarily and yet freely from all Eternity Isa 46.10 determined all things Howbeit the Decree of God is the first and Principal Cause of all things yet it doth not take away the nature and property of second Causes Eph. 1.12 Mat. 10.29 Rom. 9.2 but brings them into a certain order that is directeth them unto the determinate end whereupon the effect of things are contingent or necessary as the nature of the second Cause is When Christ was offered freely to every man and one received him and another rejected him then the Mystery of Election and Reprobation was Revealed The Reason why some received him being Because God gave them a heart which to the rest he gave not but in point of offering of Christ we must be general without having respect to Election So that Predestination is the Decree of God in as much as it concerns man by which God hath ordained all men to a certain and everlasting estate that is some to Salvation in his Son 1 Thess 5.9 others to condemnation for his own glory and their sins Rom. 9.22 Reprobation is Gods Decree in the which because it so pleased him he hath purposed to resuse some men by means of Adams Fall and their own Corruptions for the manifestation of his Justice Prov. 16.4 2 Cor. 13.5 Again Election is the eternal unchangeable free and most just Decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in Faith and Repentance and by him to give them Eternal Life So Predestination is an Eternal Decree or Purpose of God in time causing effectual Grace in all those whom he hath Chosen and by this effectual Grace bringing them infallibly unto Glory Predestination being thus an immanent and eternal Act of Divine Understanding and Will cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will for Election findeth or considereth all meer men in one and the self-same condition and it is the Grace prepared for them in Predestination which maketh the predestinate become holy and happy men They who will have God in his Divine Predestination to behold all men and elect those men consequently whom he considereth as believing and persevering in Faith and Holiness unto the last gasp are in an Error for our Election is not grounded upon any foreseen acts in us of Obeying Believing Persevering and the like but these acts are grounded upon our Election for whoever is predestinated to Salvation is also predestinated to the Grace of Believing Obeying and the like otherwise it were a conditional Predestination but there is none such for whoever is elected to Salvation is predestinated also to the means of Salvation God in his most gracious Decree of Election is as absolutely and certainly ordaining men unto Saving Grace as unto Everlasting Life and Glory And this Grace prepared for the Elect in Gods Eternal Predestination and bestowed upon them in the Temporal Dispensations so causeth their Belief Repentance Perseverance as that it imposeth no necessity or violent coaction upon the Wills of men but causeth their free and voluntary Endeavors All that are inwardly and effectually called are Elected but many are called onely outwardly few such are chosen Now that God hath chosen some and passed by others he is not at all cruel for he owed not his Grace to any but justly might have suffered all Mankinde to have perished That some are Elect and some Reprobate is known unto us in general but not in special whether this or that man be but of our own Election every of us not onely may but ought to be in special certain and assured whereof he may be by the effect which is Conversion that is true Faith and true Repentance Now if any one shall think that the Election of some before others in regard of Gods special Mercy came from this That God foresaw something in them which was not in the others let him hear what Moses saith to the Jews The Lord did not set his love upon you nor chuse you for your multitude but because the Lord loved you and would keep the
Cor. 1.30 Col. 1.19 in whom are hid all the treasures of it of whose fulness we receive Grace for Grace Joh. 1.16 Christs Holiness as he is Man being the Root of our Sanctification as Adams Unrighteousness was of our corruption Thus Sanctification is nothing else but the repairing of the Image of God in us which was lost in Adam which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship instead whereof by the Fall came the Ignorance of God and his Service Wickedness hating Vertue and loving Sin and weakness to every thing that is good Now Sanctification amendeth the corruption planted in our mindes and repaireth the decay of the Soul otherwise cast away and undone by Original Sin for man by Nature is an enemy to God full of wickedness and a servant of Sin This Natural corruption of the Minde Will and Affections which is amended by Sanctification we call the Flesh the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost we call Spirit and Grace is the effectual working of the Truth of the Gospel to the making of us indeed partakers of the Grace whereby we are justified before God Now no man can see the Riches of Christ so as to be affected with them without the help of the Spirit for there is a maner of seeing proper onely to the Saints and that is the work of the Spirit in them otherwise we may reade the Scriptures a thousand times over we may understand them yet we shall not be affected with them till the Holy Ghost shew them unto us This is the secret of God which he revealeth to those whom he meaneth to save Now as the evidence of our Justification is a sound and true Faith so the evidence of our Sanctification is a good and clear conscience which Sanctification ever presupposeth Justification it being a fruit and evidence thereof in which respect we are said to be justified by Works Jam. 2.24 that is declared or manifested to be justified by Works which are the fruits of Sanctification and that the fruits of Justification And we must likewise know That the Gifts of Sanctification that are simply necessary to Salvation without which no man of years of discretion can enter into the Kingdom of Heaven as Faith and Repentance considered in themselves may both wholly and finally be lost for there is nothing in them or their Nature in us or our Nature to make them or us unchangeable Angels fell when left unto themselves and nothing in its own Nature is unchangeable but God by whose Grace of corroboration unless those Graces of absolute necessity be confirmed in us they may perish fully and finally So that the Reason why the Elect after their calling do not fall from Grace is not in the nature of Faith or the constancy of Grace it self but proceedeth wholly from the merciful Promise of God made unto the Faithful The parts of Sanctification viz. 1. Mortification whereby the power tyranny and strength of Original sin is weakned and also by little and little abolished 2. Vivification or Quickning which is when Christ dwells and reigns in our hearts by his Spirit so as we can say We henceforth live not but Christ in us Another division of Sanctification is taken from the Faculties of Man as the Sanctification 1. Of the Minde being that part of man which frameth the Reason this Paul calleth Eph. 4.5 The Spirit of the minde which must be renewed the Sanctification whereof is called Rev. 3. The Eye-salve for it is a Grace clearing the dark Minde and dim Understanding enlightning it with the true knowledge of Gods Word 2. Of the Memory which is an aptness by Grace to keep good things specially the Doctrine of Salvation when it can retain what is good and agreeable to Gods Will whereby David was preserved from sinning Psal 119.11 3. Of the Conscience which is an aptness to testifie always truly that a mans sins are pardoned and that he preserveth in his heart a care to please God 2 Cor. 1.12 This Testimony was Pauls rejoycing and Hezekiahs comfort on his death-bed and this is when the conscience checks for the least sins before actual Repentance 4. Of the Will when God gives Grace truly to will good as to Believe Fear and Obey God when it can chuse that which is acceptable to God and resist that which is evil when a man can say That though he sinde not to perform that which is good yet to will good is present with him Rom. 1.18 5. Of the Affections which chiefly are Zeal of Gods Glory The Fear of God Hatred of Sin Joy of heart for the approach of the second coming of Christ A regard of Gods Commandments A contentment and quietness of minde in all conditions of life Love to God in Christ and to Christ in Man 2 Cor. 5.14 Rom. 9.3 An high Estimation of Christ and his Blood above all things in the world Phil. 3.8 To love our Neighbor and to have a base Estimation of our selves in regard of our sins and corruptions 6. Of the Appetite which is a holy ordering of our desires in Meat Drink Apparel Riches c. And the practice of Sobriety Chastity and Contentation by which the Appetite must be governed 7. Of the Body when all the Members of it are carefully kept and preserved from being the means to execute any sin and are made the Instruments of Righteousness 8. Of the Life which stands principally in three things 1. In an Endeavor to do the Will of God that herein we may testifie our Thankfulness 2. In Testifying our love to God in man 3. In Denial of our selves and resigning our selves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these 1. To feel our inward corruptions and to be displeased with our selves for them 2. To begin to hate sin and to grieve so oft as we offend God 3. To avoid the occasions of sin and to endeavor to do our duty using good means 4. To desire to sin no more and to pray to God for his Grace That we may not deceive our selves in this point of Sanctification consider That the Gifts and Graces of Gods Spirit are of two sorts viz. 1. General and common Graces whereby the corruption of mans Nature is onely restrained and limited for the maintaining of civil Societies that man with man may live in some order and quietness These and such like evil men may have for they are not sanctifying Vertues but rather shadows thereof which may be utterly taken away and quite lost as if they had never been given never had been received 2. More special and particular Graces whereby the corruption of mans Nature is mortified and in some part abolished and the Graces of Gods Image are renewed in man which in the Regenerate are true Christian vertues indeed These are of an higher nature and of greater importance then
of the Lords supper three things are required 1. A right preparation which chiefly consists in knowledge prayer self-examination contrition and repentance faith a resolution against sin for the future and charity for this Sacrament is a Communion whereby all the receivers joyntly united by love do participate of one and the same Christ 2. A right receiving wherein is specially required the renewing of our knowledge or general faith which is renewed principally by meditation in the use of the Supper and the renewing of our special faith in Christ 3. A right use of it afterward when we must give God thanks for so great a benefit 1 Cor. 11.26 and look to receive by it encrease of faith and repentance to rise from sin and to receive power against the Devil The Rule of examination must be the Law of God and the thing chiefly to be examined is sin 1. In thought and therein these especially Idle thoughts Lascivious thoughts Treacherous politick thoughts Blasphemous thoughts 2. In word and therein such as these Idle words Angry and rash words Filthy and immodest words False and untrue words Cursing and imprecating words Charming and Necromantick words Words immediately agains God as Oathes and Blasphemies 3. In deed Some whereof are of Commission Others of Omission We must also examine our Graces and therein 1. What Knowledge we have Prov. 19.2 Of God Of our selves Of the Covenant of Grace Of the nature and use of this Sacrament 2. What Faith we have Acts 8.37 3. What Repentance we have Exod. 12.8 4. What Obedience we have Psal 26.6 5. What Love we bear to our brethren Mat. 5.23 24. The examination of our knowledge is by inquiring of our hearts whether we know 1. God that is acknowledge him the true God and him alone 2. Our selves that is acknowledge our selves to be 1. Sinners and that both Originally Actually 2. Accursed sinners deserving the wrath of God 3. Burthened sinners weary and heavy loaden desiring Christ to refresh us 3. The Passion of Christ not so much to talk and discourse of it as to know and apply the vertue of it We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness and can wholly relye upon Christ in the matter of our salvation for this Nature cannot do 2. Whether we have peace of conscience arising from the apprehension of Gods love in Christ and our reconciliation with him Again our Faith which is the wedding garment may be examined by these particulars viz. 1. Whether we believe that Jesus Christ is the Messias and Savior of the world 2. That he was crucified and shed his blood 3. That the merit of his Passion is able to save sinners 4. That this merit is conveyed unto us in the Sacrament being rightly administred and duly received In the examination of our faith we must also enquire 1. Whether we have onely a general Faith an historical temporal Faith or a legal Faith none of which alone doth save 2. Whether we have an Evangelical Faith in the Promises of the Gospel approving to our own hearts on true and sound ground that they belong to us in particular and so a Justifying Faith without which we may not dare approach the Lords Table So also we must examine whether we have these five things required in Faith viz. 1. A true understanding and knowledge of God and his will in his Word 2. A true consent and assent in the heart that it is Gods word and all of it most true 3. A profession and approbation of it 4. An application of Christ upon a sound ground to be thy Savior in particular 5. A continual declaration of our faith by the diligent and constant practice of good works Lastly we must examine whether we are not given too much to presumption or desperation either of which are main lets and hindrances unto Faith Then we must try our Faith by the marks of it 1. Towards God as 1. Peace of Conscience 2. Love towards God 3. Hope of Salvation 4. Constancy in the faith and truth of Christ 5. Boldness to come to God 6. Confession of his truth 7. Obedience to God and his Word 2. Towards our Brethren as 1. Mutual concord in Religion 2. Brotherly love that we can forgive forget do them any good and pray for them 3. Towards our selves as 1. Patience rest in God and joy in afflictions 2. A deadly hatred of sin 4. Against sin the world and the Devil conquest and victory We may know whether we have Repentance or not by enquiring of our own hearts 1. Whether we have a godly sorrow for sin whereby we are displeased with our selves because by sin we have displeased God 2. Whether there be in us a changing of the minde and a purpose to forsake sin and ever after to please God 3. Whether we do daily break off our sins and abstain from inward practice keeping under our corruptions and ungodly thoughts 4. Whether we mourn for the present corruption of our nature 5. Whether we have been grieved and craved pardon for our late sins even since we were last partakers of the Lords Table In Repentance we must examine 1. Whether it be from the heart in truth and uprightness or onely in hypocrisie 2. Whether it be from the whole heart or whether we use not double-dealing with God 3. Whether we return from all our sins or onely from some living still in our sins 4. Whether we repent as we sin every day or no or onely for a fit and return to our sins again 5. Whether we behave our selves uprightly both before God and men publikely and privately or whether we do not rather seem better then indeed we are and so commit horrible and shameful sins in secret Again in our Repentance we must examine 1. Whether we have acknowledged sin to be sin with the circumstances and punishment thereof 2. Whether we are truly humbled inwardly and outwardly for them 3. Whether we have a godly sorrow for them which bringeth forth a circumspect care a clearing of our selves just indignation filial fear earnest desire fervent zeal and a holy revenge 4. Whether we do often call to God for mercy and pardon in Christs Name 5. Whether we have fully purposed and resolved to amend our lives and turn unto God with the whole man And this resolution must be forthwith put in practice and continued to our lives end for otherwise we but mock God and deceive our own souls The truth of Faith and Repentance may be known by these notes viz. 1. If our faith be directed upon the right object which is Christ alone 2. If there be a hungring and thirsting after his body and blood 3. If we have a constant and a serious purpose not to sin 4. If there follow a change in the life The companions of Repentance are a broken and a contrite Spirit a bitter soul and oftentimes a weeping eye but the
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
resteth secure for Salvation 2. A Spiritual Joy of heart in regard of the benefit of Faith 1 Pet. 1.8 2. A clear Conscience that is a faithful endeavor to approve our selves unto God by doing what is acceptable and avoiding what is offensive to his most excellent Majesty The ground of this clear Conscience is Love for a sense of Gods Love worketh love to God and it is always accompanied with a pure heart 1 Tim. 1.5 2 Cor. 1.12 These two things are especially Requisite as Helps to Faith 1. A faithful Remembrance of Gods Promises 2. A right Application of them For the right application of Gods Promises three things are to be observed viz. 1. The matter contained in them 1. General concerning supply of all good things and deliverance from all evil Gen. 3.15 22.18 Rom. 8.28 1 Cor. 3.22 2. Particular fit for our particular estates and needs and they concern 1. This life therin 1. Temporal things as 1. To Supply things needful 2. To Remove things hurtful 2. Spiritual things Jer. 31.33 c. Luke 11.13 2. The life to come for which heavenly and glorious things are promised Luke 23.43 1 Cor. 15.22 Phil. 3.21 Mat. 25.34 2. The kinde or quality of them viz. 1. Absolute which God hath simply and absolutely determined to accomplish even as they are propounded so all saving and sanctifying Graces being absolutely necessary to Salvation are promised to all Gods children 1 Cor. 1.5 and eternal life Joh. 10.28 2. Conditional which are no farther promised then God in his wisdom seeth to be most for his own glory and his childrens good and are no otherwise to be prayed for by us Thus conditionally are promised 1. All Temporal Blessings which Lazarus an holy man wanted Luke 16.20 2. Freedom from all Crosses and troubles what Saint hath not had his part in some of them 3. Freedom from all Temptations as our Head was tempted so have his members been from time to time 4. Less principal Graces which are called Restraining Graces These the Spirit distributeth severally 1 Cor. 12.8 Not all to every one some to one some to another 5. The measure of sanctifying Graces for though every Saint hath every saving Grace in him yet have they not all a like measure some have a greater and some a less 3. The maner of propounding them 1. Expresly declared and they are either Generally propounded to all Or Particularly applyed to some particular persons 2. By consequence imployed in the Examples Prayers of Saints 1. By those Blessings which they have enjoyed 2. By those which they have prayed for in Faith and obtained Our laboring to strengthen Faith is of much use to us especially these three ways 1. In getting Assurance of Pardon after some sin is committed 2. In Conflicts with strong Lusts 3. In want of Spiritual Graces The use of Faith in Prosperity viz. 1. It maketh us acknowledge That it is the Lord who hath so disposed our estate 2. It maketh us rest upon God for the time to come that all shall go well with us for Faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not accomplished Faith hath also a double use in Adversity viz. 1. It upholdeth us in the present distress when else we know not what to do 2. It maketh us patiently wait for deliverance Hos 6.1 2. for God having promised to give a good issue Faith resteth upon it even as it were now and already accomplished The Vices repugnant unto Faith and forbidden in this first Commandment viz. 1. Unbelief which assenteth not to such Doctrine as is heard and known concerning God 2. Doubtfulness which neither stedfastly assenteth to it nor altogether gainsays it 3. Distrust which applyeth not unto it self the knowledge which it hath of God and his Promises and doth through fear of Gods forsaking us surcease the doing of that it should do 4. A Dissembling or Hypocritical Faith 5. Temporary Faith or a Revolting from Faith 6. A Tempting of God stubbornly and proudly provoking him to anger 7. Carnal Security without thinking of God his Will or our own miserable estate under sin Faith doth the Sun in 's Zenith far out-shine Inflames with Love and makes us all divine Cancels our Debts makes all our Reck'nings ev'n Takes wing at Christ and flies us up to Heav'n Lifts us above the World and does advance Hope ' yond Hope and rests us in Assurance Which first sucks life from Faith returns back then The sap much stronger to the Root agen He that hath Faith hath Heav'n onely does stay To take a Death and Cross or two in 's way §. 3. Of Humility HUmiliation is the fruit of Faith and the first effect whereby Faith which lies hid in the heart doth appear And in the very instant when a sinner begins truly in heart and conscience to humble himself before God he is then entred into the state of Salvation Now if a man finde himself hard-hearted and of a dead Spirit so as he cannot humble himself as he ought or as he would such persons if they humble themselves must be content with that Grace which they have received for if thou be truly and unfainedly grieved for this That thou canst not be grieved thy Humiliation will be accepted And though it may be thou art more humbled and hast a greater grief for an earthly loss then for thy committed sins yet mayest thou even then be truly humbled and grieved for thy sins too because the one is a bodily natural and sensible loss and the other a supernatural insensible and spiritual Now sensible things do more affect and urge the minde then the other The heart of man cannot be lifted up in Assurance of Gods favor to the apprehension of heavenly things unless it be first abased by true Humiliation brought to nothing in it self To this must be added Faith for in the practice of a Christian life the duties of Humiliation and Faith cannot be severed Till the heart be throughly by Humiliation prepared by being broken with the sight of sins and Gods wrath Christ and the Gospel is preached to it in vain and though some drink in the Truth of the Gospel with their Education yet such usually hold not out without also sound Humiliation Thus by the Spirit of Elias is meant a sharp Ministery to shew men their sins that they may be throughly humbled and prepared else they will never take Christ so as to keep close to him for without sound Humiliation sin is not accounted the greatest evil nor Christ the greatest good We cannot love Christ till upon the consideration of our sins we are humbled for them and are become poor in Spirit and then the Lord regards us highly and will raise us up but the want of sorrow for sin is a greater Argument of the want of love to Christ then the sin it self Now Humiliation is not required as a Qualification antecedent and precedent to
he that breaks the Law hath a curse due to him 3. Because he is an Adulterer now in the Law of God an Adulterer ought to dye and he that loves not the Lord is an Adulterer that is he is false to the Lord that should be his husband and loves somewhat else 4. Because he slights and rejects the Lords gracious offer The Disposition of all those that love God is To have their hearts after Gods own heart and this is proper to the Saints And the way to know whether our hearts be so or not is by doing these two things viz. 1. By hating what God hates for our actions are effects of our affections 2. By loving those that fear the Lord and hating those that are enemies to him The difference between the love of God and fear of God viz. 1. The love of God ariseth from a Knowledge of Gods goodness The fear of God ariseth from a Knowledge of Gods Justice and of his Power to punish sins and of that Right which he hath over all Creatures 2. Love pursueth good as God and our conjunction with him but Fear flieth evil or the displeasure and wrath of God and our separation from him The right maner of love to God 1. It must be with all the heart that is the whole stream of our affections desires intentions and endeavors 2. It must be with all our might that is according to the Talent that God in any kinde hath given us 3. It must be with the whole man with all the faculties and powers both of soul and body Deut. 6.5 4. We must love God above all that is incomparably above all absolutely for himself and all good things for his sake Mat. 10.17 5. We must be rooted and grounded in love that is not by fits and starts but to be permanent in love 6. It must be diligent and operative not an idle and negligent love 7. It must be free without constraint sound not in hypocrisie total without division continual without end Why we must love the Lord above all 1. Because he is most Excellent and the most amiable of all 2. Otherwise we love him not as God 3. Else we should not love him constantly 4. Because he hath done for us more then all 5. Because he is the uttermost end of all Natures The way to be rooted in Love is 1. To be rooted and grounded in Faith 2. To pitch our love on Christs person not to love him for by-respects Wherein our love must be diligent 1. In preparing for Christs coming 2. In adorning and beautifying the Soul for the approach of her Lover 3. In keeping his Commandments God dealeth not hardly with us in requiring love and that for these Reasons 1. It is that which every one may do 2. He might have required far harder things 3. It is for our own benefit The effect of love in the heart 1. It makes the heart to cleave unto God and to be well pleased with him simply for himself 2. It moves the heart to seek by all means possible to have true worship with God in Christ The signs of our love to God 1. Obedience both Active and Passive to Gods Commandments Joh. 14.15 2. A careful hearing conscionable keeping continual meditating and effectual practising of Gods Word Joh. 14.23 3. A true love towards our Brethren 1 Joh. 4.20 5.1 The signs of hatred of God viz. 1. If we desire that he were not that there were no God to call us to Accompt 2. If we look on him as upon a Judge onely and not also as a loving Father 3. When we look on God and his ways as contrary to our hearts 4. If we love any thing as Wealth and Pleasure more then God The Tryals of our love to God in Christ 1. By the quickness and activeness of the heart after Christ 2. By the Affections as grief when he is absent joy when he is present 3. By hating sin and loving the Saints 4. By doing for his sake yea matters of greatest difficulty 5. By the Bounty as to part with Credit Liberty yea all for Christ 6. By walking with the Lord that is by observing his dealing to us and ours to him again 7. By the Diligence of our love by the pains we take for his glory 8. By our Desire of the present enjoyment of the thing beloved without deferring 9. By the Wages thereof for love desires no wages but the thing loved so that he that loves the Lord indeed would serve him for his own sake were there no Reward here nor Heaven hereafter for Love is its own wages 10. By its Constraining us to please God for if we love the Lord it will put such necessity upon us to please him to obey him in all things to do what he requires whatsoever is for his advantage that we cannot chuse but do it 2 Cor. 5. The Tryal of the Bounty of our love 1. When it crosseth Advantages to our selves 2. When it crosseth Self-love for every man hath some particular Temptation 3. When it is done chearfully and willingly not grudgingly and niggardly Tryals of our love to holy men 1. To love all the Saints to love all grace all holiness in all the Saints 2. To love none but the Saints with the love of Complacency indeed the love of Pity reaches to all Mankinde 3. To love them as they excel in grace in holiness as they are more strict c. 4. By delighting in their Company and by the fruits of love to them The Properties of Love mentioned in the Holy Scripture whereby we may examine whether we have true love or no 1. Love is Bountiful 1 Cor. 13. God observeth what his service doth cost us 2. Love is contented with nothing but love again the sanctified are not content with Mercy without Grace 3. Love desireth the second coming of Christ 2 Tim. 4.8 It loves his Appearance here also in the beauty and purity of his Ordinances 4. Love delighteth to be always speaking of the party loved Do we make the Lord Jesus our Discourse 5. Love will do much and suffer much and both willingly for the party beloved 6. Love is like Fire in four respects 1. It is Active it will set all thy faculties awork for Gods service 2. It is Quick it will not delay from day to day what God requires of thee 3. It is Vehement it will bestow the height of your intentions about holy things 4. It is Powerful it overcomes all impediments still aspiring towards Heaven 7. Love commandeth all the Affections especially Anger when impediments cross us This is Zeal Fear to tremble at Gods Word at his Judgements 8. Love doth things freely and not looks for an exact Recompence which is manifest in these two things 1. It will not limit it self in Duties 2. It will not indent with God for Reward 9. Love to God hateth sin many are angry with sin but hate it not 10. Love loveth the Saints
of God for they are his Image differing onely in degrees The sincerity of our love to the Lord may be known these two ways 1. By our even carriage towards him not sometimes for him and sometimes for our lusts 2. By our constant carriage by our continuance and holding out in his service yet daily infirmities break not the Covenant so long as our hearts are sincere and we take not another husband that is love not any lust more then Christ Reasons or Motives perswasive to love the Lord viz. 1. The Commandment of God The Exhortations of the Prophets and Apostles Deut. 6.5 Mat. 22.37 Mark 12.30 2. The Examples of the holy men of God Prophets Apostles Martyrs c. as Abraham Gen. 12. Josh 23. Peter Joh. 21. 3. The Excellency of it for it knitteth and bindeth all other Vertues together yea he that loves is in God and God in him 4. The Profit of it for all things work together for the best to those that love God Rom. 8.28 5. The Necessity of it for without love all other Vertues and rare Perfections profit us nothing 1 Cor. 13. 6. It sets a Price on all we do be it never so small be it but a Cup of cold water given in love 7. We lose not by this love which is contrary to all other loves even in that 8. The Lord is Worthy of our love for all Excellency is in God and he is wholly delectable 9. The consideration of the Greatness of God might command our love yea seeing this great and mighty God is a suiter to us for it 10. The easie Conditions he requires of us for he might have commanded us to offer our children in Sacrifice and our bodies to be burned in being our Soveraign Creator and we his Creatures 11. God hath planted this very Affection of Love in us for this very end and doth he then call for more then his own 12. We have engaged our selves to love the Lord being Baptized in his Name nay he hath bought us too and loves us yea so as he gave even himself for us Doth not this deserve Love O consider this all ye Adulterers that divorce your selves from Heaven to be enamored with Hell and your own Damnation What lieth in the understanding between God and us that hinders Love for Love uniteth 1. Temptations to Atheism 2. Temptations to think that the Scriptures are not true 3. Temptations to think amiss of God in any thing 4. Temptations to doubt of the favor of God The two main Impediments of our love to Christ 1. Strangeness for it dissolveth Love breeding Ignorance and Fearfulness but a truly grounded holy Boldness is the Parent and Nurse of Love 2. Uncircumcision of heart or worldly-mindedness Deut. 30.6 that is worldly Lusts worldly Cares worldly Desires when they abound in the heart The Means to enable us to Love the Lord viz. 1. Labor to know him Beseech the Lord to shew himself to thee for till then thou wilt never love him 2. We must labor to know our selves We must consider our sins what we are what hearts we have what lives we have led 3. We must labor to get the Assurance of Gods special Love to us the two notes whereof are these 1. The Love of our Brethren for then we love God and then he loves us 2. Our love of God for whom God loves to them he gives his grace to love him again 4. Prayer for it is a lovely Suit and think you that if we request to love him he will deny it us surely no Jam. 1.17 5. A careful and diligent Hearing of Gods Word with continual Meditation on the same whereby we attain to Faith which inflames us with Gods love towards us and thereby stirs up again our love towards God 6. We must labor earnestly that the Spirit of God may dwell in our hearts Love is a fruit of the Spirit Gal. 5.22 7. The continual Meditation of Gods wonderful works and of his infinite benefits which by the death of his onely begotten Son he bestowed so freely on us The love of our Neighbor is said to be like unto our love to God for these Reasons 1. Because that Commandment of loving our Neighbor is opposed unto the Ceremonies 2. Because the Obedience of the First Table is the cause of the Second 3. Because the breach of the Second Table doth as well deserve eternal punishments as the breach of the First 4. Because it appertaineth to the Moral Worship which is described in the First and Second Table 5. Because of the Coherence of both for that neither can be observed without the other 6. Because one is the Author of both 7. Because both of them contain our whole Obedience The maner how we must love men viz. 1. It must be as Christ hath loved us Eph. 5.2 not in equality but resemblance and conformity 2. We must love our Neighbor as our selves Mat. 22.39 3. We must love them as the same Members of the same body love one another Rom. 12.4 5. Our love must be conformable to Christs love The maner whereof was this viz. 1. Christs love was Free without constraint not for any Merit in us 1 Joh. 4.19 2. His love was a right and True love he loved us not to profit or benefit himself but onely us 3. His love was Discreet he loved our persons not our sins 1 Cor. 13.5 6. 4. His love was Vehement he gave himself to the death for us 1 Joh. 3.16 5. His love was Fruitful shewing it self in the effects thereof Jam. 2.15 16. 6. His love was Constant Joh. 13.1 True love doth never fall away 1 Cor. 13.8 7. His love was General to the Poor as to the Rich to his Friends to his Foes Mat. 5.44 That we may know how to love our Neighbor as our selves we must know that Self-love is twofold 1. General which is Natural Love whereby every one seeketh his own good and preservation This kinde of love in it self is not evil the order thereof being rightly observed 2. Special which is 1. Carnal whereby a man preferreth the benefit of his Body and Flesh before the good of his Soul and Spirit 2 Tim. 3.2 This is a Mother-sin 2. Spiritual whereby a man preferreth the good of his Soul before all things in the world That we may know how to love our Neighbors as fellow-members we must know That 1. One Member of the Humane Body doth not envy another which hath not the same office with it 1 Cor. 12. 2. One Member doth not appropriate his Office to it self but communicateth it to the good of all 3. One Member of the Body being hurt of the other doth not revenge it self upon the other Members 4. One Member suffereth with another and rejoyceth with another Rom. 12.15 5. One Member of the Body exposeth it self to danger for the defence of another The Properties of true love to our Brethren 1. It must be in Adversity as well as
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
whereof are not quite extinct in us by sin for every man thinks reverently of God by Nature 3. At the first conceiving of them the party is smitten with an extraordinary fear his flesh is troubled and oftentimes sickness and faintings do follow Unclean thoughts which have their residence in the minde of man are of two sorts viz. 1. Inward and such as have their Original from the flesh and arise of the corruption of mans Nature though stirred up by the Devil These at the very first conceiving are our sins though they have no long abode in the heart 2. Outward and are such as have relation to an outward cause or beginning Of which sort are those evil thoughts that are conveyed into the minde by the Devil and if we take no pleasure in them nor yield consent unto them they are not to be accounted our sins but the Devils by whom they were suggested Divers are the kindes of wicked Thoughts These three are the most common viz. 1. Voluptuous set upon Vanities Pleasures Delights Sports and such like 2. Ambitious set upon Pride aspiring after Honor who shall be greatest 3. Malicious enviously bent towards others seeking to do Mischief The Conditions required in Wishing Evil against others that our Thoughts may not be evil viz. 1. All Imprecations or evil Wishings which are made absolutely without some Prophesie or special Revelation are Sins 2. They must be done without private hatred and desire of Revenge 3. They must be done in respect of Gods glory onely and the preservation of the true Church 4. We must not imprecate or wish evil as it is an evil as it is the Destruction of them against whom we wish it Two special Rules to guard and keep the heart safe from evil thoughts 1. That the Word of God dwell plentifully in us by daily meditation of the Commandments Promises and Threatnings revealed in the same 2. To establish our Thoughts by counsel Prov. 20.18 that is not once to think or conceive so much as a thought but upon advice and direction taken at God and his Word This Rule we must practice in the use of our Senses Speeches and Actions Can man be when the Heart gives not consent Guilly the Breach of this Commandment 'T is so for since our Parents fell we all Are subject to this Sin Original â—et so as first we must take pleasure in This new conceived Embryo of Sin â—r if we hate the Thought strive to reject The Motions that do on our Hearts reflect The Sin is Satans and not ours for we Not tickled with this thought of Sin are free CHAP. VI. Of Gods Love to Man of Election Creation Redemption Vocation Justification Sanctification Adoption Regeneration Conversion from Sin to Good Works Repentance and New-Obedience I. THe greatest Evidence of Gods Love that could be given consisteth in the Forgiveness of Sin which is well known to all that know the end of Christs coming which was to save Sinners 1 Tim. 1.15 and the extent of this Love of God reacheth to all Sins except that against the Holy Ghost which neither is unremissable in its own nature as it is sin but as the party so sinning is uncapable of Repentance and consequently of Mercy so that there is no sin that excepted but cometh within the compass of Gods Mercy and Pardon upon Repentance The Reason is because the Mercy of God is greater then all sins whatsoever and the Sacrifice of Christ is a sufficient Price of Redemption for all his blood cleanseth from all sin 1 Joh. 1.7 From this extent of Gods Love it may be well inferred That Mans destruction is of himself either because he maliciously despights the Spirit of Grace or wilfully rejects the offer of Pardon In the order of Redemption God hath made mans sin pardonable but man by his impenitency makes it not to be pardoned for God excludeth none from the participation of his Mercy his Pardon being offered to all which yet must be understood of Gods outward Dispensation and Manifestation of his Mercy by the Ministery of the Word wherein no difference is made betwixt persons nor exemption of any So as it calleth not into question the Secret Counsel and Eternal Decree of God Again it must be known That it is to be referred to the several degrees sorts and conditions of men betwixt which God maketh no difference as Honorable Mean Rich Poor Learned Unlearned Old Yong Free Bond Male Female Magistrate Subject c. Lastly it is to be applied to the All sufficiency of Christs Sacrifice which is available to take away the sins of the most notorious sinners that can be as well as any other sinners Gods love to Man appears both 1. In this life 1. Before the Fall in making us after his own Image 2. After the Fall by repairing his Image again in us which we had lost 2. In the World to come by crowning us with Immortality for the Goodness of God endureth for ever Psal 103.17 Gods love to Man opened in the Scripture by these degrees viz. 1. God hath no pleasure in the death of the wicked but that the wicked turn from his way and live Ezek. 33.11 2. That he deferreth mitigateth and taketh away punishments inviting all men to Repentance 3. That he debaseth himself to relieve our infirmities by his Spirit Word Sacraments and Miracles 4. That he embraceth with singular love his Chosen so that he saveth and delivereth them for ever from sin and all Evils and comforteth all in Afflictions Rev. 7.21 5. That he chose rather to bring to pass this our Delivery even by the Incarnation and Death of his onely begotten Son then that all Mankinde should perish Joh. 3. 6. That he promiseth and performeth all those things of his own free goodness Exod. 34.19 7. That he doth those things towards sinners not onely unworthy of them but even his Enemies Rom. 5.10 Two things which highly commend Gods love viz. 1. The Freeness of his Grace which is every way so free that the Goodness which he sheweth to his creature is altogether of himself and from himself Joh. 3.16 Rom. 5.10 when there was none to mediate for us Gen. 3.15 God offered Grace and freely gave his Son to be a Mediator This is to be opposed against mans unworthiness 2. The Riches of his Mercy which are unutterable unconceiveable according to Gods Greatness so is his Mercy Infinite and reacheth above the Heavens so as he may be said to be Rich in Mercy Eph. 2.4 Abundant in Goodness Exod. 34.6 This is to be opposed to the Multitude and the Heinousness of our Sins God is Rich in Love and Mercy to Man divers ways viz. 1. Because he doth perform more effects of his Love in regard of himself then we have need of or our misery require for to the Remission of sins a simple Pardon had been sufficient but hereto he addes the gift of his Son by his death to satisfie for us by his
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
same Seeing Ministers must be faithful in their Calling it follows that they may not be 1. Ignorant not able to break the bread of life that hinder the Kingdom of God and greatly advance the Kingdom of Satan Such are much like Jeroboams Priests 1 Kings 12.31 13.33 34. fit instruments to further Idolatry and to promote all maner of impiety 2. False Teachers these also destroy the souls of the people by false Doctrine the former did starve them these do poyson them by both ways the people perish 3. Idle and unprofitable which clothe themselves with the fleece of Christs flock but feed not his sheep Idle persons in any Society are thieves Eph. 4.28 Surely then these persons are sacrilegious ones incurring the just rebuke of Spiritual theft and felony 4. Unskilful not being able to divide the word of Truth aright yet usurping the Pulpit not to preach but to abuse the place the people themselves the Word nay God himself 5. Scandalous who pull down with one hand faster then they build with another they wait indeed at Gods Altar but are the servants of Satan 6. Flattering teachers that few pillows on every elbow dawbing with untemper'd morter they preach to please men and are afraid of displeasing The two parts of a Ministers Office which must always go together 1. Doctrine for Gods word must be preached that men may hear it 2. An unblameable Conversation bringing forth good works that men therein may see the will of God for the Minister must not onely by Doctrine instruct the ear but by a godly life exemplifie his Doctrine unto the eye 1 Tim. 4.12 Be unto them that believe an example in word and in conversation The course which is to be used by Gods Ministers in the preaching and dispensing of his holy Word 1. They must preach and dispense and publish the Word of God to all men without exception Grace though it be not Universal yet in the Ministery of the Word it must be offered to all good and bad 2. They must observe what fruit and effect the Word hath with them whether it work reformation of life in them or not 3. Having waited for their conversion they must labor to convince their very Consciences of the truth which in heart and life they deny but if after all this they give evident signs of malicious and obstinate enmity against the Word scorning and railing at the Doctrine of God and on the Ministers thereof then are they to be cast out by the Church and to be barr'd from the word of life until they repent The peoples duty toward their faithful Ministers 1. They must pray for their Minister that the Lord would give him wisdom and knowledge in all things 2 Tim. 2.7 2. The Church must take notice what her power and authority is in choosing of Ministers it hath no absolute authority to ordain unworthy men and obtrude them on the people 3. The people must so demean themselves toward their faithful Pastors as that they may have occasion to rejoyce in their Calling and charge over them that they may see they have not labored in vain Heb. 13.17 4. The hearers must not spurn at despise contemn or hate their persons but they ought to joy in the joy of their Ministers 2 Cor. 2.13 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word not singling out what we list in part to follow and cast the rest from us 6. We must love them sincerely and heartily this will cause reverence and regard of them we must account them as our Spiritual fathers 1 Cor. 4.15 The Word preached without the Spirits Ephphatha is a dead letter and without a Conversation that keeps harmony with the purity of Doctrine but the dumb sound of an empty vessel The experience of the fruit and efficacy of the Word in the Ministers own person is the best Commentary he can have for the opening of it unto others without which like Noah's Ark-Carpenters after they have built for others may themselves perish at the general Deluge This Key by sacred Dispensation Vnlocks the Mystery of Man's Salvation The Saints high-way to Heaven to them the breath Of life the thunder of Eternal death To such as come to greet it with a scoff Or by their lives deny the power thereof The people once for fear of death deny'd To hear the voyce of God and joyntly cry'd Let Moses speak A happy change God gives Onely by hearing of his voyce man lives §. 5. The Word Heard AS the contempt of the Word is an abridgement of all sin gathered together in one so the practical embracement thereof is the powerfullest Antidote against the poyson of any sin Practice must be ever joyned with knowledge of the word for not the hearers of the Law but the doers thereof shall be justified before God Rom. 2.12 And such as are hearers onely and not doers of the Word deceive but their own souls James 1.22 Yea when in admiration at Christs Doctrine she that bare him was pronounced Blessed he replies Nay rather blessed are they that hear the word of God and keep it Luke 11.27 28. So that it is not as our lives seem to maintain the sitting and hearing and after repeating of the Sermon which God onely requires for to hear as God would have us hear is another thing It is like the Lessons in Musick which we have never learnt till we be able to practice To understand what Faith is what Love is what Patience is is nothing but to have Faith to have Love to have Patience is the true hearing Since then it is our duty to live in the practice of that we hear be it our duty also to pray to God the Father in the name of Christ That he would vouchsafe his Spirit unto us whereby our hearts may be enclined disposed and bent to an unfained love and obedience of his Precepts delivered in his Word yea our prayers must be for the performance of such obedience in our life as that our Consciences may not onely not accuse us but also excuse us before God in regard thereof or at least in regard of our true endeavor and desire to obey But disobedience to the Word which in its kinde God hateth as the sin of Witchcraft is the common sin of this Age men content themselves with the bare action of hearing like the Papists who think God is well served with the work done but the work is not indeed done till we conscionably practice what we hear Thus the principal thing we omit which is the treasuring up of Gods Word in our hearts that upon just occasion we might practice the same yea which is yet more deplorable we are so far from yielding conscionable obedience to the Word that the endeavor thereunto is commonly judged Superfluous niceness and over-curious preciseness Which most damnable Censure together with this sin of hearing and
we obeying the will of God do what he commandeth us 4. Give us c. that is all things which pertain to our sustentation in this life 5. Forgive us c. that is our sins and infirmities and here note That our forgiving others is not the cause but the consequence or effect of Gods forgiving us and the sign of our remission 6. Lead us not into Temptation that is 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan 2. Nor be drowned in the pleasures of sin 3. Nor by consent fall into the snares of Temptation But deliver us from evil that is generally all things hurtful to our selves the Church or State 3. The Conclusion For thine is the Kingdom c. which is added as a Reason of all the Petitions to strengthen our faith and therefore we adde a note of confidence and say Amen which particle is not as a part of the Prayer but as a note of our desire wherewith we wish we may be heard and of our faith whereby we believe we shall be heard The Lord used this kinde of Proeme because he will be called upon with due honor which consisteth 1. In the true knowledge of God 2. In true confidence in him 3. In obedience to him which compriseth 1. True love 2. True fear 3. Hope 4. Humiliation 5. Patience Again of the six Petitions in the Lords Prayer 1. The three former concern Gods glory 1. Hallowed be thy Name that is that the Name of God may be glorified in his Titles words and works 2. Thy Kingdom come that is that the number of true Believers may be daily encreased that Gods Kingdom of Grace being enlarged his Kingdom of Glory may be hastned 3. Thy will be done that is that all the people of God may upon earth as readily obey Gods will as the Angels and Saints in heaven 2. The three latter concern our selves 1. Give us c. that is all temporal things necessary for this life 2. Forgive us c. that is that God would freely forgive us all our sins as we do from our hearts forgive the offences of men against us 3. Lead us not c. that is that the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it for in few words it comprehendeth endless matter 2. In the perfection of it for it containeth in it whatsoever is to be asked in prayer in which respect it is properly called the Abridgement of the whole Gospel 3. In the order thereof which is most exquisite 4. In the acceptation it hath with God the Father for it containeth the words of Christ his Son in whom the Father is well pleased The excellency of this Prayer sheweth 1. That if any set form of prayer may be used then this may being indited by the Mediator of the Church therefore let such as deny the use of it better consider hereof when as for the space of One thousand five hundred years after Christ there were never any that disallowed it 2. That the practice of such who conclude their prayers with this is commendable for hereby as by a most perfect and excellent prayer the wants and imperfections of our prayers are supplyed 3. That such who gather from the perfection and excellency of this prayer that it alone is to be used are deceived for Christs intent was rather to commend this prayer unto us for matter and maner then for the words 4. That though it be a most perfect prayer yet is it onely general but every true Believer needs particular prayers whereby in special form and maner his particular state and condition may be sent up unto the Lord yet so as they be always suitable unto this form here prescribed Two extremes are here to be taken heed of 1. Too much confidence in the words of this Prayer often repeated as some Popes of Rome have granted great Pardons to seven Pater-nosters and as many Ave-Maries said over every day or on some days and in some places which is gross and superstitious 2. Too much detracting from this Prayer by accounting it no better or not so worthy as a mans own conceived prayer which is derogatory and arrogant Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying prescribed them this holy form Matth. 6.9 c. The use whereof is a form of Direction learning thereby what to ask what first and chiefly with what affections and assurance for if we were left unto our selves we should greatly erre in praying asking oft-times those things that are not good for us and against the will of God out of a fleshly minde therefore hath the Lord reduced all things which we may ask into these few short Petitions and out of any carnal presumption to transgress these bounds is not to offer a pleasing Sacrifice but as it were with strange fire to provoke him as did Nadab and Abihu Lev. 10. Some in a superstitious notion Suppose this Patern of Devotion Stands chiefly in the words and can expell Poyson and Counter-charm the Powers of Hell Blinde Idolist unless th' heart language shall The words the words are ineffectual Since thou hast giv'n us Lord compactly choyce Words and matter both give us too thy voyce Thy Spirits voyce in ours that so we may With Faith Love Zeal as thou hast taught us Pray §. 3. Our Father CHrist Jesus onely is the Son of God by Nature for which cause he is called the onely begotten Son of the Father Joh. 1.18 And we are Sons onely by Adoption and Grace and therefore when we call God Father we must not think any thing singularly of our selves as if he were our Father specially but the common Father of us all that believe And we say Our Father not My Father because we ought to pray for all the children of God as well as for our selves And here observe That here and always the Name of Father as also the Name of God when it is opposed to the Creatures is taken essentially not personally but when it is put with another person of the Godhead it is taken personally Our Father that is O Lord God thou art the Father of our Lord Jesus Christ and in him our most merciful Father by Adoption and Grace yet here again observe That we do not here pray to the Father onely but to the whole Trinity yet as the first Person is the eternal Fountain of the Deity we pray to the Father by the Son through the Holy Ghost nor may it seem strange that Christ who as he is Man is our Brother and is not ashamed to call us his Brethren Heb. 2.11 is called our Father for as he is God he is our Father and therefore called The Father of Eternity Isa 9.6 Christ by this word Our
are not spoken circumscriptively as though God were contained in the Heaven or as though if the Heavens were not God could not be as the Inhabitants of the Earth cannot be when the Earth ceaseth for God was before all Heavens and Earth and Creatures but because his glorious Presence and Attributes are most eminently visible in Heaven and also to set forth his most mighty power Psal 115.3 he is by an excellency said to be in Heaven Heav'n is thy Throne Great God how then dare we Who but the Creatures of thy Footstool be Look Heaven-wards and cast an eye aloft Or lift hands to ' gainst which we have so oft This Charter thou hast seal'd us by thy Son The Priviledge of our Adoption Heav'n thy Throne Vanish distrust carnal fear Thou canst our Prayers grant as soon as hear But teach us by thy Spirit this holy skill To ask in Faith what answers to thy will §. 5. Hallowed be thy Name BY the Name of God is meant the whole worship of God or Gods Name is any thing that may be referred unto God in which he may be considered as his Word his Sacraments his Servants and his Works So that by the Name of the Lord we are to understand That whatsoever it is whereby the Lord is made known unto us according to his most glorious Attributes as Wisdom Power Justice Mercy c. and this may be either by his Titles his Word or his Works Now we must know That Gods Name cannot be more sanctified in it self then it is but the sanctifying of it that we here pray for is That it may be sanctified in us which may be when it heareth well by our walking worthy of this holy Name which is amongst us called upon and professed for contrariwise it is said to be blasphemed Rom. 2.24 And whereas thy Name O Lord is used as unholy by prophane worldlings vindicate and deliver it from such abuses and make us to stand for thine honor against such and provide for the preservation of the same from being used as a common thing working in all thy people an holy consent to hallow it together abstaining from all common unworthy usage thereof And open our eyes that we may know thee aright and may discern thy Power Wisdom Justice and Mercy and enlarge our hearts that we may sanctifie thee in them by making thee our Fear Love Joy and Confidence and open our lips that we may bless thee for thy goodness yea open our eyes that we may see thee in thy Works and strike our hearts with reverence of thy Name appearing in them and grant that when we use any one of them we may honor thee in our sober and sanctified use thereof This Petition comes in the first place because it is the end and scope of all the other for the end of all things must be Gods glory and it is placed before Thy Kingdom come to teach us That no man can be a true Subject of Gods Kingdom unless that in his heart he maketh principal account of Gods glory Thus the first of the three first Petitions in the Lords Prayer concerning God immediately concerns Gods glory it self The other two the means whereby Gods glory is manifested and enlarged amongst men For Gods glory is then manifested and his Name hallowed among men when his Kingdom doth come and his Will is done And this order of the Petitions that the first three concern Gods glory the other three our selves teacheth us how gracious the Lords is towards us sinful men allowing us if we come with one request for the advancement of his glory to come with another for our own benefit if with three for him with three for our selves also but first in order are his three for if we seek our selves first and chiefly we ask in vain The order of placing the Petitions concerning Gods glory first and then those concerning our selves teacheth 1. That God is absolutely to be respected and for himself but Man for Gods cause 2. That the first and main thing by the Lord intended in Creating all is his own glory and whatsoever is good for man is subordinate to this and onely so far forth to be sought after as it maketh for Gods glory 3. That the glory of the Lords Name is so dear unto him as that he did not onely make it his Mark in the Creation but in every particular duty done by man he setteth it still as his Mark as here in Prayer in giving the Law in the Gospel at the very Nativity of the Blessed One the Angels are heard lauding and glorifying God The Name of God signifieth 1. God himself Psal 116.13 2. Gods Commandment and Charge his Divine Will and Authority Mat. 28.19 3. The Divine Attributes Properties and Works of God in which signification it is here principally understood Holy signifieth 1. All the Properties of God for all the vertues of God are holiness 2. That holiness which is in his Creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses The word of Hallowing is here taken in all these three senses To hallow or sanctifie is in Scripture used three ways viz. 1. Of us 1. When we hallow or sanctifie our selves and others that is when as touching external and outward things we prepare our selves and others to glorifie God 2. When we hallow and sanctifie God that is 1. When we acknowledge God to be holy or to be such as he hath declared himself in his word and works 2. When we profess God to be holy and so magnifie him according to his will both in minde and word as also in deed and works 3. When we refer the true Doctrine knowledge and profession of Gods holiness and likewise our Prayers and actions and even our whole life unto that end whereunto we ought and whether God hath commanded it to be referred that is to the glory and worship of God himself 2. Of God when he doth sanctifie others 1. Inwardly by his holy Spirit 2. Outwardly by his word which he effectuateth 1. By seperating them from their sins 2. By reviving and quickning them by his holy Spirit 3. By the continuing of both 3. Of Christ 1. Passively because 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship 2. The humane Nature of Christ was consecrated out of that whole lump or mass that is was selected from among all Creatures to the union with the Word 3. His humane Nature was preserved from sin for the performance of the Mediatorship 4. Because Christ is hallowed and sanctified of us 2. Actively because he sanctifieth 1. Himself 1. As he is the Word the Word did sanctifie with his Father that flesh which he took by preserving the same from sin and by endowing it with all gifts 2. As he is Mediator he sanctified himself by his voluntary
come desire that God will by his Son our Mediator 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his Word and the working of the Holy Ghost 3. Rule his Church gathered and us the members thereof with his Holy Spirit 4. Defend us and his whole Church against our Enemies and Tyrants 5. Cast away his and our enemies into eternal pains 6. At length deliver his Church and glorifie us in the world to come Again The Kingdom of God is twofold viz. 1. General which is his absolute Power and Soveraignty whereby he ruleth all things in Heaven in Earth and in Hell even the Devils themselves Psa 103.19 This we acknowledge in the conclusion of the Lords Prayer but pray not for it in this Petition because nothing can hinder it 2. Special which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit And called special because it is not exercised over all the World but only over all the elect whō he hath ordained unto eternal life This special Kingdom of God is twofold viz. 1. Of Grace which is a Spiritual estate because 1. It is principally exercised in the Conscience 2. This Regiment in the Conscience is by the Spirit of God Wherein God makes men willingly subject to the written word of his Spirit which is a voluntary subjection of the whole man in soul body and Spirit to the Will of God reveal'd in his Word This subjection which indeed is perfect freedom stands in these 3 things especially Rom. 14.17 18. 1. In Righteousness that is 1. In Christs Righteousness imputed 2. In the Righteousness of a good Conscience the ground whereof is Sanctification by the Spirit which Christ gives to whom he justifies 2. In Peace that is Peace of Conscience towards God and peace with Gods Church yea with all Creatures so far forth as is needful for them Under which is comprehended love for as Righteousness concerns the person in soul and body so Peace respects all duties and actions of the life Righteousness is the Root whence springeth this Peace for when the heart is sanctified the life is reformed 3. In Joy in the Holy Ghost which is a fruit of both the former respecting especially the state of affliction for when a man is justified and sanctified and hath peace towards God then ariseth in his heart a Spiritual delight in God in all estates Now whosoever hath these three branches of this Spiritual subjection is a good Subject in the Kingdom of Grace 2. Of Glory which is the blessed estate of Gods Elect in Heaven whereby God in Christ becomes all things unto them immediately all things needful to the perfection of felicity The state of grace in this life is the beginning and entrance to the state of glory the state of glory in the life to come is the perfection of the state of grace And this special Kingdom of God in both these estates do we in this Petition pray for Understand therefore this Petition of the special Kingdom the coming whereof is in four degrees viz. 1. Let it be erected where it is not 2. Let it be confirmed and continued where it is Let it not be abolished by Persecution corrupted by Heresie vanish by Hypocrisie or degenerate and grow into the contrary by Prophaneness 3. Let it be restored where it is decayed or corrupted in doctrine or maners Restore such as are faln by weakness and purge the Errors of such as are seduced 4. Let it be perfected and made compleat by hastning the Marriage-day the eternal Jubile of Joy unconceiveable much more unutterable such as neither eye hath seen nor ear heard nor heart conceived and by finally destroying Sin Death the Devil and every enemy Thy Kingdom come that is to us men in the world then it cometh when God doth erect and establish the same in their hearts Now unto perfection it comes by five degrees viz. 1. When God gives unto men the outward means of Salvation wherein he doth reveal his grace and favor in Christ Thus the Gospel preached is called The word of the Kingdom Mat. 13.19 and The Kingdom of God Luke 11.20 17.21 2. When the word preached enlightens the minde so as a man knows and understands the mystery of the Gospel which is the Law of this Kingdom 3. When a man is thereby regenerate and so brought into this Kingdom for by Regeneration we have effectual entrance into the state of grace whereby Christ rules in us by his word and Spirit and we yield subjection unto him 4. At the end of this life when the body goeth to the earth but the soul to God that gave it being translated to the joys of heaven in the glory of this Kingdom 5. At the last Judgement when body and soul being reunited are both made partakers of this Kingdoms glory And this is the full and perfect coming of it In this kingdom are observable these things especially 1. That Christ is King Mat. 2.2 2. That the Subjects are true Christians Psal 2.8 Angels and Saints 3. That the Laws are the Word Psal 119.105 and the efficacy of the Holy Ghost 4. The enemies are Satan Sin Death Hell Damnation the Flesh the World and the Wicked Eph. 6.12 Rom. 6.12 8.1 1 Cor. 15.51 Gal. 5.17 Gen. 3.15 5. The Rewards are the good things of this life and eternal happiness in that to come Mark 10.30 6. The Chastisements are afflictions Heb. 12.6 7. The Weapons are Faith Hope Love the Word and Prayer Eph. 6.16 8. The Time of it is to the worlds end Mat. 28.20 9. The place is this world and the world to come Rev. 5.10 Mat. 25.34 10. The Officers are Preachers 2 Cor. 5.20 11. The Vice-gerents are Governors Isa 49.25 12. It is exercised upon the Conscience of man Rom. 14.17 Again the Head or King of this Kingdom is God the Father the Son and the Holy Ghost There is but one King because there is but one God 1. The Father is King and Ruleth by the Son and the Holy Ghost 2. The Son is King because 1. He sitteth God at the right hand of God and Ruleth with equal power with the Father 2. He is Mediator by whom God worketh immediately and giveth the Holy Ghost The enemies of this Kingdom are 1. Partly in the Church as Hypocrites who challenge to themselves the Name and Title of the Kingdom when as they are nothing less 2. Partly without the Church as Turks Jews and all such as defend Errors against the ground and foundation of the true Religion It appears from what hath been said That the Kingdom of God cometh to us four ways viz. 1. By the Preaching of the Gospel whereby is revealed the light of the true and heavenly Doctrine 2. By Conversion when some are converted and are endued with Faith and Repentance 3. By making progress or encrease when the godly receive encrease or
our own Righteousness 6. Malice and thirsting after revenge when injury hath been offered us To prevent and avoid which we must consider 1. How much the Lord hath forgiven us for Christs sake 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies the Devil alone is an implacable enemy 3. That the way of grace is thus stopped up and consequently the way of glory The Thanksgiving of this Petition is For illumination to see our sins for a sight and sense of our sins and for blindeness Spiritual expelled for Sanctification to turn us from sin for hard hearts mollified and for the extremes and bars of Grace Despair and Presumption removed for Justification to deliver us by the death of Christ from all sin for Love abounding where offences against us abound and for Malice banished and purged out of us that howsoever we sustain many grievous wrongs at the hands of men yet are we contented yea chearfully willing to forgive them all even as God for Christs sake hath forgiven us The Moral Law doth to Obedience binde The Vniversal Race of all Mankinde Which not perform'd by us we must endure The penal Statute of the Forfeiture ' Less he who as our blessed Surety stood Cancel the Obligation with his Blood This for the Faithful's done 't is now our part To Cancel to remit with all our heart Others their Debts that we for ours ne're may Be call'd t' Account at the Grand Audit-Day §. 10. And lead us not into Temptation but deliver us from evil THis Petition in order is immediately subjoyned after the other craving the pardon of sin to teach us That this is not the onely care of Christians to seek to have sins pardoned but for the time to come earnestly to strive against and resist it the Christian mans life being a continual warfare So that there be two Petitions for the soul but one for the body teaching us That our care for the estate Spiritual ought to be double to our care for things Temporal Lead us not into Temptation but c. that is Suffer us not to be tempted above our power or so that either we sin or wholly revolt from thee but strengthen us in our Temptations by thy holy Spirit and deliver us from evil as the cause thereof wherein we pray That the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil to the committing of sin but that he would deliver us from the evil of all Temptations both of sin and damnation Lead us not into Temptation which we cannot bear so Augustine Redeem us from evil that we be not carried by Temptations so Calvin And we pray thus not that we may always be free which cannot be but that we may not be overwhelmed overcome and made subject to Temptations when we are by them assaulted But deliver us from evil that is Withdraw not thy Grace from us leave us not to our own lusts neither deliver us over to Satan to be hardned but in all assaults stand thou by us that our faith may not fail and deliver us from the evil both of sin and punishment So that the meaning hereof may be this O Lord we are every way subject to Temptations and by our sins we deserve to be left therein to the malice of Satan and to the power of our own Corruptions yet we beseech thee not to forsake us in any Temptation but give an happy issue thereto still upholding us by thy Grace Now here we must observe That God is said to lead a man into Temptation onely as Temptation is a punishment of sin and onely by permission leaving the party to himself and Satans malice for some former transgression For God tempteth no man to destroy him or to cause him to sin but to try and exercise his Graces in him wherefore this Petition which Christ taught us speaketh not simply of all tryal and manifestation of our faith and godliness unto which David offered himself of his own accord Psal 26. For God tempteth not to evil but man when he is tempted is tempted by his own evil concupiscence Jam. 1.13 14. The words themselves contain one onely Petition though some have thought otherwise consisting of two parts 1. The Petition it self Lead us not into Temptation or a Petition of delivery from a particular future evil 2. The Exposition thereof more general for delivery from all as well present as future evil There be two causes of temptations and consequently two sorts thereof 1. From God for the tryal of our faith godliness hope patience constancy and obedience by the Cross So God is said to have tempted Abraham Joseph Job and David This is good and holy when as God tempts a man which is an action of God whereby he proveth and tryeth man to make manifest unto man himself and unto others what is in his heart for God knoweth well enough before he tryeth him This is called Good both in respect of the Author which is God and in respect of the end which is the good of his servants And this we here pray not against 2. By the Devil our Flesh and wicked men which is every soliciting to sin which soliciting it self is also sin This is evil being a wicked motion allurement or perswasion arising partly from our own corruption and partly from the suggestion of the Devil whereby man is provoked to sin against God in the transgression of some Commandment Now by Nature man is prone to be tempted Gen. 31. Sin is a deceitful tempter Heb. 3.13 and Satan is a subtile cruel and diligent tempter 1 Pet. 5.8 And this is that we pray against in this Petition Temptations are of divers sorts viz. 1. Whereby God tryeth man 1 Kings 10.11 searching into his heart whether by affliction or otherwise for Reasons best known unto himself 2. Whereby man tempteth God as by murmuring and refusing to believe and to rest on his Providence without seeing evident present Signs of his goodness seeking after new miracles trusting in outward means prescribing God a time or maner of deliverance impatient at his corrections adventuring upon needless apparent dangers without warrant or burthening the faithful with vain and needless Traditions 3. Whereby man tempteth man seeking to circumvent him by trying him with politick devices Thus the Pharisees are said to have tempted Christ Mat. 22.18 4. Whereby man tempteth himself his corrupt heart alluring and drawing him to sin Jam. 1.14 5. Whereby the Devil tempteth man and provoketh him to sin From these two last Temptations of the Flesh and the Devil that is corrupt and evil motions of the minde we desire here to be delivered from the third we pray to be kept in the fourth Petition from the second in the second Petition From the first we pray not to be kept but rather that the Lord would try us and use all means he seeth best to
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
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
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
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
consisteth partly in the duties of Superiors towards their Inferiors and so of the contrary of which duties as also of Civil order comprised under them is spoken in the Fifth Commandment partly in the duties of one Neighbor towards another which are ratified in the rest of the Commandments 2. Internal which consisteth in the internal affection of the heart being the very uprightness of mens affections towards their Neighbor which is to be included and understood in all the former Commandments and is prescribed in the Tenth and last Commandment In what respect the Second Table is said to be like unto the First viz. 1. As touching the kinde of the chief Worship also in respect of the Ceremonial which are not the chief Worship of God 2. As touching the kindes of Eternal Punishment because the transgression of both Tables meriteth eternal punishment 3. As touching the unseparable coherence of the Love of God and our Neighbor which love of God is declared and exercised by our love to our Neighbor The Reasons for which obedience is to be yielded to the Second Table 1. That in this Obedience God himself may be worshipped and our love towards him shewed by our love towards our Neighbor for his sake 2. That by the love of our Neighbor our conformity with God may appear 3. That the Society of Mankinde may be preserved which was ordained of God for the celebration and magnifying of his Name Certain Rules concerning the substance and meaning of the Decalogue in general and for Expounding the Commandments viz. 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture not according to the sense or judgement of man onely or of Moral Philosophy 2. The Decalogue requireth in all the Commandments obedience both external and internal chargeth the understanding heart and affection commandeth perfect obedience not in parts onely but also in degrees not onely in all the duties but also in the degrees of these duties 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Commandments otherwise it is not the Worship of God but hypocrisie whatsoever we do 4. We must above all things consider the drift or end of each Commandment for the end of the Law sheweth the meaning thereof and by the end we shall judge aright and easily of the means 5. We must know that the same vertue is often in a diverse respect commanded in diverse Commandments that is the same vertue is required for performing of obedience unto many Commandments 6. In Affirmative Commandments commanding Vertues are comprehended the Negative forbidding the contrary Vices so likewise in Negative Commandments are comprehended the Affirmative Vertues 7. We must take heed that we restrain not the Commandments and take them too straitly for in the General all the Specials and in the chief Special the next allyed Specials and in the Effect the Causes be contained So that under one kinde manifest are all of like sort whether commanded or forbidden yea and the Means whereby the things are done are also commanded or forbidden 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table The Commandments of the First Table are absolutely to be kept and for themselves the other of the Second Table are to be kept for the First Though they are alike as concerning the kinde of Moral Worship the kinde of punishment and as concerning their coherence or connexion 9. Every Negative Commandment doth binde always and at and unto all times Every Affirmative Commandment doth onely binde always but not at and unto all times also 10. Howsoever the least Commandment is not so small but the breach thereof deserveth Eternal Death yet the breaches of some Commandments are greater and more heinous then of others 11. There is so near a relation betwixt all the Commandments of the Moral Law that whosoever observeth all saving onely in one point is guilty of all James 2.10 Because one and the same is the Author of them all 12. To the breach of every Commandment there is annexed a curse although it be not expressed The use of the Commandments 1. To lay open our Miseries Rom. 7.7 9 13 14 18. 2. To whip us to Christ Gal. 3.24 3. To be our Guide in all things that we are to do when we are come to him Mat. 19.17 18. There are certain Libertine Antinomies who contend That the Law is not to be taught in the Church of Christ misinterpreting the Sacred Text to cloke their Rebellion against the Law of God with a pretence of Obedience to the Spirit of Regeneration But this Heresie was long since refuted Mat. 5.17 Rom. 3.31 The Law 's voyce was Thunder the Tables Stone Break one and all who keeps not all keeps none Most sweetly tun'd they to each other are In Practice then thou may'st not make them jar Obedience they do for each other call A joynt Obedience is requir'd in all But who can keep the Law Who 's just an hour Frail Man hadst thou a Will where is thy Power Though since the Fall this is thy power above Yet is the Law fulfill'd by Christ and Love The First COMMANDMENT §. 1. I am the Lord thy God Thou shalt have no other gods but me THerefore thou shalt have Me that Jehovah which have manifested my self in the World by my Creation Preservation and Government thereof that Jehovah which have declared my self in my Church by the Participation and Manifestation of my self to be the true God that God alone Therefore Thou shalt have none other gods that is beside me the onely true God neither shalt thou have them before me that is in my sight that is in thy heart or elswhere Now not to have the true God is either to have no God or to have more Gods or another then the known God or not to acknowledge God to be such unto us as he is manifested Likewise not to trust in God and to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and fear him for we are here commanded to have the Lord for our God that is to love him above all to fear him above all to put our whole trust in him and to make our prayers to him alone And he onely hath no other gods who is so dead to the world and doth so adhere to God that he is neither puffed up with Riches nor cast down with Poverty nor swelled with Honor nor pined with Ignominy nor made joyful by Life nor afraid of Death but this sufficeth him That he hath God knowing his Savior disdain'd both Riches and Glory and Pleasure and Life The Preface of this Commandment belongeth to the whole Decalogue and the Commandment it self is mixed with a Negative Prohibition and an Affirmative Command The Duty
enjoyn'd is To have and to set up in our hearts and practices the Lord Jehovah and him onely for our God which is the main and principal scope of the whole Law And he that will abstain from the breach of this Commandment must not with the Atheist deny him that gave him Being nor with the Ignorant neglect Divine Knowledge nor with the Prophane be loose-minded towards Gods Worship nor with the Covetous Epicures Self-lovers and Papists rob God of his Honor. Now Atheism is a Monster in Nature whereby the Creature riseth against the Creator to disannul him to make him without Being who giveth Being to all to pull him out of the Throne of Heaven whose Footstool is the Earth to put down his Power who by his Power alone upholdeth all things And this is when men do but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the Word doth describe unto us And Ignorance is the next door to Atheism for where Ignorance prevaileth there can be but a poor deal of Love little Confidence and simple Service done unto the Lord And Prophaneness is a Regardlesness of God when a man being about any villany remembreth not or careth not that he is in Gods presence nor is daunted by any lets in the way also a Regardlesness of the very Worship of God when Prayer the Word and Sacraments is not used at all or without all reverence it maketh the persons infected herewith prefer any small worldly thing either of Pleasure or Profit before heavenly things Lastly the Robbing of God of his Honor is by Inward Idolatry or of the heart when Creatures are there set up where onely is the room of the Creator Now he that desires to keep this Commandment must endeavor for the Vertues comprehended therein and they are Knowledge of God Trust in God Humility Patience Hope The Love of God and The Fear of God The Knowledge of God is Knowledge To judge of God as he hath manifested himself in his Word and Works and to be moved up by that Knowledge to a Confidence Love Fear and Worship of the true God Rom. 10.14 Joh. 17.3 This true Knowledge of God is the principal part and point of his Worship and he may be known of reasonable Creatures so far forth as he will manifest himself to every one which if compared with that whereby God knoweth himself is to be accounted unperfect but if the degrees thereof be considered in it self it is also either perfect or imperfect yet not simply but in comparison that is in respect of the Superior and Inferior degree The perfect Knowledge of God is that in Creatures wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the minde The imperfect is that whereby men in this life know God though not so much as they could at first before the Fall by the benefit of their Creation Now the ordinary means to know God and which is prescribed unto us by God himself is by the study and meditation of heavenly Doctrine wherefore we must strive this way to know God and not look for from God any extraordinary and immediate Illumination except he of himself offer it and confirm it also unto us by certain and evident Testimonies And this Knowledge must be adorned with Practice without which it is not indeed Knowledge Whence poor Christians are better taught then great learned men without grace for no man knoweth more then he practiseth because what knowledge soever a man hath that he practiseth not is but a dead knowledge an inefficacious knowledge and indeed Religion is the Art of holy men not of learned men And as Knowledge thus without Practice savors of Hypocrisie so Practice without Knowledge tends to Superstition the Mother whereof is Ignorance To Trust in God Faith is To be unbottomed of thy self and of every Creature and so to lean upon God that if he fail thee thou sinkest And God doth often defer deliverance till the utmost extremity for the tryal of his peoples Faith and to strip them of other helps that they may Trust in him for till then we trust not in him as we ought So that Gods people run another course from other men though they have persecution here for their pains because they trust in the living God And in a good Cause God hath promised good Success therein therefore we are to be guided with as much confidence of safety while we Rule our selves therein according to Gods command as if we had a Prophet immediately sent us from God Now the Reason why God is ready to help us if we Trust in him is Because this our Faith in him is an Acknowledging of and an Attributing to his Power so that our Trusting in God engageth him to help us though commonly he useth not to appear a Deliverer till his people are brought to the very brink of Ruine Humility is a Vertue Humility whereby one man thinks better of another then of himself it makes a man vile in his own eyes and this is one fruit of Faith for where Christ comes to dwell he comes with a Light to make a man see his sins and what a creature he is Therefore the Spirit of true Christians is a meek Spirit they are humble gentle and little in their own eyes they set not up Pride and Ambition as other gods in their hearts but think basely of themselves in regard of their own sins and corruptions and upon consideration thereof are content to give place unto others and to yield of their own Right for the maintenance of Peace This is that true Knowledge of a mans own self which indeed is Necessary for man to have because God will be known by his own Image which he engraved in mans Nature and without it we neither aspire nor attain to that end to which we were created Patience is the Knowledge and Acknowledgement of Gods Majesty Patience Wisdom Justice and Goodness resolving through a confidence in Gods Promises and so in hope of Gods assistance and delivering to obey God in suffering those adversities which he sendeth us and willeth us to suffer neither in respect of the grief which they bring to murmure against God or to do any thing against his Commandments but in the highest extremity to retain still the confidence and hope of Gods assistance and to ask deliverance of him and by this Knowledge and full perswasion of Gods Will to mitigate and asswage our grief Thus Patience is a voluntary and continual suffering for the love of Vertue and Honesty Or it is a Grace of the Spirit flowing from Grace and Hope whereby we suffer things that are evil that we forsake not those things which are good by which we may attain to those that are better It is the Keeper of all the other Graces for when we become impatient of any good quality
and so was it with Pauls Viper Faiths double Act 1. The Direct Act of Faith by which we apprehend and take Christ 2. The Reflect Act by which we know and are assured that we have apprehended and taken Christ Faith hath also this double Quality 1. To lay hold of Christ offered 2. To empty a man of all things else whatsoever especially 1. Of all opinion of Righteousness in himself 2. Of all opinion of strength and ability to help himself Faith admits Degrees in four respects viz. 1. In Perswasion That Christ is offered that he is ours that he is given by God the Father 2. In regard of the difficulty and hardness of the things to be believed 3. In regard of the Extent of it when there are more things revealed to us 4. In regard of the Proof and here as the Evidence of Sanctification is more so is the Assurance Opinion is but an Assent to the Truth with a fear lest the contrary may be true So that Faith and Opinion differ in these three things 1. In the Object which is something in its own nature uncertain but Faith pitcheth upon the Word of God which is in its own nature infallible and cannot deceive 2. In the working Opinion being a matter of Speculation and no more Faith a matter of Practice but that is not all 3. In overcoming Doubts for Opinion goeth no farther but stays in a Doubt but Faith proceeds to full Assurance To be rooted and grounded in Faith is To have the first ground right and so to proceed from one to another As thus 1. Stedfastly to believe the Scriptures in general 2. All the Promises therein contained in particular 3. To apply and appropriate them to our selves justly and upon good ground No man knoweth what Justifying Faith is but he that hath it whose true Properties are these 1. He being convicted thereof in his Conscience knoweth that whatsoever things are spoken in the Scriptures are true and Divine 2. He findeth himself bound to believe them 3. He is certain That through Christs Satisfaction he is received of God into favor and is endowed with the Holy Ghost and is by him regenerated and directed 4. He applyeth to himself all those things concluding that they belong unto him 5. He rejoyceth in the present Blessings which he hath but most of all in the certain and perfect Salvation to come And this is that peace of Conscience which passeth all Understanding 6. He hath a Will to obey the Doctrine of the Prophets and Apostles without any exception in doing or suffering whatsoever is therein commanded 7. He is certain that his Faith though it be in this life imperfect and languishing and often very much eclipsed yet being builded upon the Promise of God which is unchangeable doth never altogether fail or dye Faith is said to work four ways viz. Towards 1. God by a quiet and peaceable Conscience grounded on Gods love Rom. 5.1 2. Our Neighbor by mutual concord especially in matters of Religion Acts 1.14 3. Our selves by Patience with joy and thankfulness in Afflictions Rom. 5.3 4. 4. The Devil and the World by victory over their Assaults and Temptations 2 Joh. 5.4 5. 1 Pet. 5.8 9. The work of Faith towards God 1. Peace in Conscience from our Reconciliation with God Rom. 5.1 2. Love towards God and Christ Luke 7.47 3. Hope of the Glory of the Sons of God in the world to come and joy in troubles Rom. 5.3 4. Boldness to speak unto God grounded on a sure confidence in him Eph. 3.12 5. A Confession of the Truth 2 Cor. 4.13 Rom. 10.10 6. Obedience to God Rom. 1.5 for which Abraham is chronicled as the Father of the Faithful 7. A Perseverance and Constancy in the Truth of Christ Joh. 6.68 And a commending of our Souls to God Acts 7.59 The work of Faith towards our neighbors 1. A knitting of the mindes of men one towards another Acts 1.14 2. It extendeth Brotherly love even to our Enemies 1 Tim. 1.6 The work of Faith towards our selves viz. 1. It makes us entertain with joy and thankfulness Gods loving Chastisements Rom. 5.3 4. 2. A Resting upon his Providence and Promises for Blessings Temporal and Spiritual Mat. 6.25 3. It affects our hearts with comfort strengthning them against all troubles Joh. 14.1 4. It worketh in us a hatred of sin and of our former ways with shame and grief Joh. 12.46 A thing may be said not to be done of Faith three ways viz. 1. Conscientia Dubitante when a thing is done with a doubting or unresolved Conscience as in those that are weak in knowledge 2. Conscientia Errante thus the Mass-Priest sinneth in saying Mass though in his Conscience he think it the Ordinance of God 3. Conscientia Repugnante though upon Error and false judgement of the Conscience it is in the doer a sin Thus an Anabaptist that holds it unlawful to Swear sinneth if he take an Oath In what sense Faith is called Effectual 1. When it does its proper Office or Function namely To Take Christ 2. When it is true real and substantial when it is opposed to vain Faith 3. When it is an operative lively stirring and a fruitful Faith 4. When it goes thorough with the work in hand that is when it Sanctifieth the heart throughout in respect of parts and throughout in regard of time when it brings a man to the end of his Salvation when it carries a man through all impediments when it leaps over all difficulties a growing pervailing overcoming Faith Wherein the Effectualness of Faith consists viz. 1. In being well built that is when the preparation is sound and full by Humiliation 2. When a man believes the Promises on sure infallible grounds and sees them distinctly 3. When the Will takes Christ out of love to him not his not out of fear nor out of mistake 4. When it turns not onely the Will but all the Affections when it turns the whole man when it shoots it self into life and practice The Causes of Uneffectual Faith viz. 1. The Taking of Christ upon misinformation without due consideration 2. The Taking Christ out of fear not out of true love to him as men in sickness 3. The taking Christ for the love of the good things by him not of his person 4. Want of Humiliation that should go before it 5. Because Faith is not grounded aright when men falsly take to themselves a perswasion of the Remission of their sins upon an uncertain and wrong ground The Reasons why God accepts no Faith but such as is Effectual 1. Because otherwise it is not Faith for it is dead 2. Other Faith hath no Love which condition is required 3. Other Faith the Devils have for they believe and tremble 4. Else it works no Mortification for we must deny our selves 5. Else Christ should lose the end of his coming into the world 6. Because good Works are the way to Salvation The usual means that
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
the order of Justice on the person guilty of sin And this is proper unto the Reprobate because it is inflicted on them to this end That Gods Justice may be satisfied for the Law bindeth all men either to Obedience or to Punishment Now the wicked despairing of the Mercy of God murmure at his Justice and are even mad with impatience when his inflicting Scourge is on them but the godly kiss his Rod and in patience possess their Souls resting on the Promises of God This is that which sets them at liberty in the dungeon makes them run the paths of Gods Commandments even when Irons manacle them makes them go chearfully to the Faggot and embrace the Flame makes them smile at the frowns of their Persecutors and in an holy patience makes them as it were anticipate Death by dying to all impatience that when it comes indeed they may be said rather to be changed then dye And indeed this one Consideration How that those that persecute the Saints here would undoubtedly persecute Christ himself were he now upon Earth is sufficient of it self to support the Spirits of any that now are or may be under Persecution beside the consideration that God will as undoubtedly deliver his to his glory and their advantage as he permits Persecution to befal them We have need of Patience for these two Reasons 1. Because there are so many Mockers and Scoffers at our Profession Luke 21.17 2. Because the Object of our Hope is of things invisible Rom. 8.25 The Signs or Properties of Patience 1. A heart resolved to abide whatsoever is laid upon us whether it be for sin or for tryal 2. When we suffering and suffering much do yet never cease to love the Lord who striketh us 3. Humility and humbling our selves under his blows and strokes laid upon us 4. Chearfulness and Joy in Suffering when we are so far from murmuring under it that we rejoyce in it Patience must have her perfect work James 1.4 which work is said to be perfect in these three respects viz. 1. In respect of the Condition it must be true hearty and sound not feigned and counterfeit Luke 21.19 2. In respect of the Extent it must reach to all maner of Crosses heavy and light inward and outward at home and abroad whether they come from the Devil or any of his wicked Instruments or from God himself and his own hand of what kinde quality quantity soever they be 2 Cor. 6.4 3. In respect of the Continuance it must endure unto the end not onely unto the end of that Affliction which lieth upon us but also to the end of our life so as we must both patiently bear the present and also prepare our selves for future Crosses Mat. 10.22 Necessary it is that Patience have this perfect work in us and that for these Reasons viz. 1. The Crosses whereunto we are subject are not troubles in shew and appearance onely but such as pierce both Body and Soul Therefore counterfeit Patience will stand us in no stead 2. The Number of Tryals whereunto we may be brought is uncertain one calamity upon another as Waves may fall upon us therefore the extent of our Patience need be very great 3. It is Uncertain how long we shall be subject to Tryals because the continuance of our life is uncertain therefore there is a Necessity in it that our Patience continue unto the end for while we are in this world the field of the Lords Battel the Enemy will assault us The good which God aymeth at and effecteth by those Troubles he inflicteth on his children which should incite us to Patience 1. The Preventing of some great Mischief and Evil 2 Cor. 12.7 2. The Purging out of some festering poysonsom sin 2 Chron. 33.12 3. The Upholding and keeping us safe and stedfast in the right way Heb. 12.10 11. 4. The Proof and Tryal of such Gifts and Graces as he hath bestowed on us 1 Pet. 4.12 The Saints must possess their Souls in Patience from the consideration of those Ends which God hath in afflicting them As 1. His own Glory Joh. 9.3 2 Cor. 12.9 2. The Edification of others Eph. 3.1 3. Their own good 1. By preventing 2 Cor. 12.7 or curing some dangerous disease Psal 119.67 2. To manifest the Grace of God bestowed on them Job 1.12 3. To draw them nearer to God Hos 5.15 4. To make them long the more for heaven 2 Cor. 5.2 5. To lead them by this Correction as it were by the hand to Repentance 6. To try and exercise their Faith Invocation of Gods Name Patience c. 7. To breed in them a loathing of worldly and a love of heavenly things 8. To shake off their over-much carefulness for outward things 9. To suppress and amend the viciousness ingrafted in their Nature 10. To save them from being condemned with the world So likewise doth God suffer his Church to be under the Cross and afflicted for these special Reasons 1. The more to manifest his Pity Power Providence and Truth in keeping promise 2. That the Members thereof by their Afflictions may be acquainted with their own wants and infirmities which they would not much regard were they freed from the Cross 3. That by Affliction they may be kept from many grievous sins into which they might otherwise fall 4. That others seeing the Correction of the Church for sin may learn thereby to hate and avoid sin 5. To wean them the better from the world Much prosperity makes us resemble the fool spoken of Luke 12.19 6. To make Heaven the more longed for while we are on earth and the more acceptable when we come to possess it like Victory after a tedious and dangerous Combat 7. That the Church may glorifie God in a constant and couragious maintenance of the Truth unto death for even in persecution is Gods Truth preserved against the Reason of mans Wisdom The Reasons of the worlds Hatred to Gods Church may be these 1. The Church of God in the Ministery of the Gospel seeks the ruine of the Devils Kingdom who is the Prince of the World the Devil therefore rageth and inflames the hearts of his Instruments with malice against Gods Church that they may quite destroy it if it were possible 2. Gods Church is a peculiar people severed from the world in their Profession Doctrine and Conversation and therefore the world hates them Joh. 15.16 and this the world will do to the end thereof The Cross is the Affliction of the godly but not properly a punishment and is of four sorts viz. 1. The Chastisements for the remnants of sin in them and oftentimes for peculiar sins committed by them that they may see their uncleanness and repent 2. The Proofs and Tryals of their Faith Hope Invocation Fear of God and Patience 3. Martyrdoms which are Testifications concerning their Doctrine delivered others 4. The Cross is their Ransome even the obedience of Christ alone The causes of the Affliction of
the wicked 1. The Impellent Cause is sin because it is an evil merit and deserveth evil 2. The Principal Efficient Cause is the Justice of God inflicting punishment for sin 3. The Instrumental Causes are divers Angels and Men both good and bad and all other Creatures 4. The Final Cause is That the Justice of God may be satisfied The Causes of the Cross of the godly viz. 1. The Acknowledging and purging out of sin 1 Cor. 11.32 Psa 119.71 2. The Hatred of the Devil and wicked men Joh. 15.19 1 Pet. 5.8 3. The Tryal and Exercise of Godliness Eccl. 34.10 4. Particular Defects and Failings in the Saints as in David and others 5. The Confirmation of the Truth by their Martyrdom Joh. 21.18 6. Their glorious Delivery that is the Manifestation of the immeasurable Wisdom Power Mercy and Justice of God in their wonderful deliverance 1 Sam. 2.6 7. The making of a Conformity between the Members and Christ their Head both in Affliction and Glory 2 Tim. 2.12 8. A Testimony and Confirmation of the Judgement and Life to come because Gods Justice and Truth requireth that in the end it go well with the good and ill with the bad but this cometh not to pass in this life In all Chastisements how sharp soever God is alway to be acknowledged just in laying them upon us 1. Because his Punishments though many times very grievous yet are alway less then our deserts and offences Psal 103.10 2. Because our sins are the procuring Causes of all the Evils we suffer Mic. 7.9 3. Because in all his Corrections and Judgements he remembreth Mercy Hab. 3.2 The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience viz. 1. Remission of Sins and Reconciliation unto God in Christ Rom. 5.1 8.3 2. The Necessity of Obeying God and the love which we owe him Job 2.10 Psal 3.9 3. The worthiness of Vertue that is of Obedience towards God the true Vertue Mat. 10.37 16.25 4. A good Conscience the godly being assured of Remission of sins purpose to obey God being confident of pardon in Christ resolve to suffer any thing 5. The Final Causes thereof as Gods glory Psal 119.75 Our Salvation 1 Cor. 11.32 The Salvation of others Acts 5. 6. The comparing together of Ends and Events it is better to suffer now then hereafter 7. The Hope of Recompence for the Reward is great in Heaven Mat. 5.12 8. The Example of Christ for the Servant is not above his Master Joh. 15.20 and of his Saints who have suffered before us 9. The Certain presence and assistance of God in all cases and chances of this life 1 Cor. 10.13 Psal 19.15 10. The final and full Delivery whereof are three degrees contrary to those of punishment 1. In this life when we have the beginning of eternal life 2. In our Bodily Death when the Soul is carried into Abrahams bosom 3. After the Resurrection when we shall be perfectly blessed both in Body and Soul The way to comfort our selves in trouble 1. It is our duty to acknowledge Gods Mercy to be great who might lay a heavier burthen on us 2. We must with boldness come by Prayer unto the Throne of Grace that we may put him in minde of his Mercies 3. We must thereby be drawn unto Repentance acknowledge our sins to have deserved far greater Judgements then yet we suffer and turn unto God with all our hearts 4. We must praise the goodness of God in sparing us and not pouring out the full Vials of his wrath upon us 5. We must remember That we think not our selves hardly dealt with taking heed that we murmure not nor complain against God 6. We must be patient and not discouraged under the Cross As the hand of Gods particular Providence is in all our Afflictions these three ways 1. He decreeth and fore-appointeth them 2. He effecteth them 3. He ordereth and disposeth them So his presence with us in Affliction hath these three ends or effects viz. 1. To work our deliverance from the Cross so far forth as it shall be for our good 2. To temper and moderate our Afflictions 3. To give us strength and power to bear his Affliction The fruit of Affliction viz. 1. Consideration they make men to see and consider their sins 2. Humiliation they serve to humble men in their Souls before God 3. They serve to work Amendment of life 4. Abnegation they cause men to deny themselves and relie wholly on the Mercy of God 5. Invocation they make us cry heartily and fervently unto God 6. Patience Affliction brings forth Patience Patience Experience 7. Obedience whereof we have an Example even of Christ himself Heb. 5.8 Prosperity worketh in us effects contrary to those of Affliction 1. It maketh us proud and insolent 2. It stirreth us up to serve our own wicked lusts fed by it 3. It hardneth us against the affection of Mercy 4. It maketh us cold negligent and distracted in prayer 5. It provoketh us to impatience wrath and self-confidence 6. It besots us with the love of the world and our selves alienating our thoughts from the heavenly life For what causes God humbleth his servants by Affliction 1. That all glory and praise may be given to him alone 2. That we may put away the vain confidence which naturally is in us and cleave to him alone 3. That we may be the better fitted for Mercy the better prepared to receive his gifts 4. That we may humble our selves pray repent pity others renounce the world and desire life Eternal Why the Lord sometimes defers deliverance from Affliction 1. To humble us throughly and to bring us to an utter denyal of our selves 2. That we may acknowledge from whence our Deliverance comes 3. To make us distrust the World and draw our thoughts to the life to come 4. To prevent greater evils and dangers wherein we might run God is said to deliver us two ways 1. By preservation and keeping us that we shall not come into danger 2. By freeing us from the trouble into which we are faln And this is 1. By taking the misery from us 2. By takingus from the misery Directions to arm us with Patience and to keep us from despising Gods corrections 1. In all Afflictions look as David did 2 Sam. 16.10 unto him that smiteth and know that they come not by chance but by Gods wise-disposing Providence and that purposely to breed in us true remorse 2. Consider that the Lord can adde Cross to Cross till he pull down our proud stomacks break our stiff necks and bring us to utter confusion yea that his Wrath is as his Greatness Infinite 3. Take notice of the Judgements which other men by despising the Lords corrections bring upon themselves 4. Make use of the least Cross and begin speedily to humble thy self if thy heart begin to be touched suffer it not to be presently hardned again but more and more humble
viz. 1. Of Heart-atheism whereof there are 3 sorts viz. 1. When men through a Self-conceitedness affecting to be wiser then all the world do hold this That there is a God not really but in opinion or shew to keep simple persons in awe Of this sort of Atheism David complained of Psal 14.1 2. To conceive otherwise of God then he hath revealed himself in his Word for whatsoever is there spoken of God such an one he is yea every Attribute of God is God So that the heart conceiving a God without any of these is guilty of Atheism 3. When any shall conceive otherwise then he ought of God in regard of the persons of the Godhead viz. denying either the Son or the Holy Ghost as Turks and Jews for he that hath not the Son hath not the Father 1 Joh. 2.23 And must needs therefore be an Atheist 2. Of Prophaneness which shews it self 1. By living securely in open sins being without shame or regard of God or Man Isa 3.9 2. By bruitish living without all practice of Devotion little or no Praying Reading or Meditating upon the Scriptures 3. By following and professing one Religion so as that there is a disposition if need require unto the contrary A prophane heart causeth this for where it is otherwise there is the constancy of the Apostle It is better to obey God then Man 3. Of Inward Idolatry or of the heart And this is 1. By love joy and delight of the heart without measure Thus the covetous man the Epicure and the Proud man are Idolaters so are all such as unreligiously love their own Wills more then Gods most holy Will 2. By trust and confidence whereby the Creature is so relyed upon as that with it there is total Assurance and no fear but if that be wanting then nothing but fear and mournful despair 3. By praying unto it for it must hereby be supposed to be every where or to be able to hear at the least wheresoever it is called upon But this can onely the Lord do for it is a property of the Infinite alone not of Angel or Saint 4. Of Apostacy whereof there are five Degrees viz. 1. A consenting to sin being deceived with the Temptations thereof 2. Hardness of heart upon many practises of sin 3. The heart being hardned becomes unbelieving and calls the truth of the Gospel into question 4. By unbelief it becomes evil having an unworthy conceit of the Gospel 5. This evil heart brings a man to Apostacy and falling from God which is the extinguishing of the light of the Gospel To prevent this sin we must carefully practise the Counsel of the Gospel Ignorance of the Will and Word of God is a grievous sin also in it self Levit. 4.2 5.17 Isa 1.3 5.13 which may further appear by these Reasons 1. Because all the corruption that befel us through Adams Fall is sin now Ignorance and Blindeness of minde was a principal part of that corruption 2. Ignorance is contrary to the Image of God wherein we were first created for a part of Gods Image in man was Knowledge Col. 3.10 as well as Holiness and Righteousness Eph. 4.24 3. As Knowledge is the Foundation of all Piety and Obedience So Ignorance is the Mother of all Error and Prophaneness Mat. 22.29 The four main Supporters of Ignorance against Knowledge viz. 1. Envy whereby men grieve at the knowledge and good parts which are in others 2. Ambition whereby they seek to be eminent above all others 3. Policy whereby they seek a cloak for their own Ignorance 4. Covetousness whereby they pretend a strange kinde of secret Vertue in Ignorance that thereby they may with the less prejudice to their jugling in Religion the more securely Monopolize Idolatry These men are not of Moses his minde when he wished that all the Lords people were prophets Num. 11.29 neither of Pauls minde when he wished that all that heard him were altogether as himself was Acts 26.29 though indeed with these men Priest and People are all one but not in Pauls sense unless Darkness be Light The Ignorance that is excusable is onely such as is 1. In Ideots Natural Fools through some defects in Nature 2. In Lunatick persons violently bereaved of the use of Reason 3. In Infants and Children being not of years of discretion 4. In all men as touching such things as we are not bound to know Time was when Ignorance was not amiss When Innocence lay swadled all in Bliss But Man soon ' came proud to unscale his Eyes A learned Fool in nought but Folly wise Since which curs'd Fate the Twylight he has left Serves but to mourn for what he is bereft Thus he that dares aspire to dart his sight I' th' Sun looks himself blinde with too much light Even in those Gospel-days whose dawning Minde Hath one Eye open that can see 't is blinde §. 9. Of Desperation THe Diseases of the Body are many and many grievous but the Maladies of the Minde are incomparably more and more grievous those of the Body make us sick men those of the Minde make us miserable men The Minde can judge of the Bodies Diseases but how shall it declare the Diseases of it felf when it self is diseased if the judgement be sick how shall the sickness be judged The instrument of judging is the Minde the Disease whereof is not proper and peculiar onely to such as are troubled distressed and disturbed in Conscience but Epidemical yea most raigning in all unregenerate persons wanting a right reformed judgement to judge of themselves and therefore take or rather mistake Vice for Vertue Darkness for Light and Error for Truth Now of all sores the most dangerous is the wound of the Spirit therefore is that the necessariest Doctrine which relieveth and rectifieth the Conscience And as the Word of God is mighty in operation piercing the heart and discerning the thoughts and intents thereof So is it alone available and effectual to pacifie the Minde and to give full satisfaction to the Conscience In this case of Distress of Minde it is meet and convenient there should alway be used a private confession Jam. 5.16 not of our Faith so much as of our Faults For the Physician must know the disease before he can apply the remedy and herein the grief of Minde and scruple that troubleth the Conscience must be made known for man hath but two witnesses of his Thoughts God and his own Conscience by which man knows that thing of himself which God also knows of him and none else for mans Conscience is known to none beside himself but God Now the most special and common distress of minde ariseth from a Divine Temptation which is a Combat with God himself immediately which is when the Conscience speaks some fearful things of God and withal the party distressed feels some evident Tokens of Gods wrath Yet indeed Gods Mercy is never sweet unto the palate of the Soul until it be
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
Authority So hath God commanded the Israelites and so Paul disliking the Athenian and Ephesian Idols did not notwithstanding himself pull them down Also it is Idolatry to serve God according to our own fantasies which is done these several ways viz. 1. By a kinde of Worship which we our selves have invented or other men for us meerly out of their own brains 2. By Resting on the work done bodily or outwardly 3. By serving God without repenting us truly of our sins 4. By performing the Service of God and immediate duties of Religion out of Hypocrisie or for by-ends For all these are Abuses in Gods Service and he is hereby made an Idol In this Commandment we are Required to perform all outward Duties of Gods Service according to his Will Revealed in his Word For Direction whereof take these general Rules viz. 1. All things are to be done in order and not confusedly Mat. 3.15 1 Cor. 14. 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is when any preach or pray or joyn with others in these holy duties 3. All things are to be done without shew of vain-glory not affecting notoriety by Pharisaick sighing groaning knocking the breast and the like more then the heart enforceth 4. All things are to be done in Faith to be accompanied with Zeal to God glory and Love to our Neighbor 5. All things are to be done without shew of Idolatry according to that Abstain even from all appearance of evil 1 Thess 5.22 The Reason of this Commandment is taken 1. Partly from the punishments to be inflicted upon such as break it even unto the third and fourth generations This is an Argument of Terror perswasive to Obedience 2. Partly from the benefits to be bestowed on such as keep it even unto thousands This is a Reason of Comfort invitatory to Obedience hereunto The special Vices forbidden in this Commandment viz. 1. Idolatry which is a false and superstitious worshipping of God This is of two sorts 1. When a false God is worshipped that is when in place of the true God or besides him that worship is given to some either Imaginary or Existent thing which is due to the true God onely and to be given to him alone 2. When men erre in the kinde of worship that is when Worship or Honor is imagined to be given and done unto the true God by some such work as himself hath not commanded This kinde is called Will-worship or Superstition which is an adding of Humane Inventions unto the Commandments of God 2. Hypocrisie which is a pretending or feigning true Godliness and Worship of God without true Faith and Repentance Of both which a word or two doth challenge the next place in our Discourse Enacted in Heav'ns Statute-Book it stands Thou shalt not bow the knee nor lift up hands To Carved Images And yet Behold The Antichristian Prelat is so bold The blinde deluded Sons of Men to tell If they 'll serve Baal he 'll rescue them from Hell And by the Pardon of 's Blasphemous breath Reprieve the Damned from Eternal Death Hells Master-piece second to none at all Save that whence sprang the Vniversal Fall §. 2. Of Idolatry WHat Idolatry is hath been already shewn we shall now onely speak a word of the original Antiquity of it who are guilty of it of the Ridiculousness of it of the Danger of it and of the way how to avoid it The Nations of the Gentiles had multitudes of gods and every Nation his several Idol-god as Chemosh was the Idol of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Milchom and Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims but these trusting in their Idols were all still defeated and destroyed Whence we learn That the worshipping of Images howsoever it be coloured with false Reasons is the true cause of Gods Judgements which Truth is not without a cloud of Witnesses in the holy Scripture So that the Laity under Antichrists Jurisdiction me thinks should give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears and buzzing them therein that Idols are Lay-mens Books The Assyrians were very famous or rather infamous for Idols great boasters of them not without cause indeed for they were most exquisite god-makers not much unlike the Romish Idolaters who knead the Dough and of one part they make Bread and a god of the other who cut down the Tree warm themselves with part thereof roast their Meat with another and with a third part make a pretty god and worship it who hew the Stone out of the Rock bedawb the one part with tempered dirt and bow unto the other who have their Plague-Saint and their Childe-bed-Saint their Tempest-Saint and their Fair-weather-Saint O Blasphemous Idolatry These and the like are their Dii Tutelares or their Patron-Saints whereof they have one for every Season called their Protecting-Gods as appears by an Historian of their own Paulus Jovius Hist lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens even he that is as blinde as themselves may discern for onely the Names of the Idols are changed the nature of the Idolatry still remaineth to their indelible infamy here and fearful condemnation hereafter It is not lawful for a Subject to worship his Prince or for a Son his Father with any Religious Worship much less may we worship Images with any kinde of Religious Worship or any Worship whatsoever which at best are as it were but the Creatures creatures Not to honor God is intolerably wicked to give his honor to any Mortal Man is more sinful but to give it to base and sensless Idols is most abominable The basest Image-maker that lives is far better then the Image that lives not What a gross and sensless thing then is it that the living Image of the living God should perform worship or service to the dead Image of a dead Saint yea to the Image of that man whose Soul for ought they know is among the damned That we may the more abhor Idolatry observe how base the means are which have been used to establish this cursed sin of Image-worshipping Dan. 3. 1. The violent and peremptory Command of the most haughty King Nebuchadnezzar 2. The Acceptation of ungodly Nobles and flattering of covetous corrupted Officers 3. The glittering and alluring matter of which Images are made as gold and silver 4. Their outward form and beauty being most curiously wrought artificially carved and richly apparelled 5. Most grievous Penalties threatned to those that refuse to bow themselves thereunto 6. Inchanting Musick of all sorts Thus the thing it self is suitably carnal and devilish and so are all such as give the glory of the Creator to the Creature Idolatry doth ever turn to the destruction of the Idolater and that for these Reasons viz. 1. Because God is
20.6 or the holy Names therein to Conjuration 10. By teaching falsly in the Name of the Lord as the false Prophets did saying Thus saith the Lord. 11. By ascribing Power Greatness c. to our selves as Nebuchadnezzar Herod and the Princes of Tyre did Dan. 4. Acts 12. Jer. 27. 7. Vain Protestations and Asseverations that is the needless use of them when some earnest occasion doth not urge hereunto Against those as against Swearing doth Christ direct his speech Mat. 5.37 That our Swearing may be lawful it is required 1. That we Swear onely to such a Truth as we know to be so for although it be a Truth to which we Swear yet if we know it not so to be we are perjured because we Swear contrary to our Conscience 2. That we Swear according to the known intent of him unto whom or before whom we Swear for if we Swear in doubtful words having another meaning then we know him to have before whom we Swear we abuse the Ordinance of God 3. This being a part of Gods Worship we must do it with great fear and reverence 4. We must Swear onely things lawful and possible otherwise we but mock God who cannot be mocked 5. If we Swear for the performance of any lawful thing by the Assistance of God we must be careful our Oath be not frustrated The Vertue of this Commandment consisteth in the right and honorable usage of Gods Name the parts whereof were formerly named but here explained viz. 1. The Propagation and spreading abroad of Gods true Doctrine not that onely by the publike Ministery of the Word but that instituting and instructing which appertaineth to every one privately in his place being bound to bring others to the knowledge and Worship of God Deut. 4.9 2. The Celebration lauding and magnifying of God which is a commemoration and recounting of Gods Works and Properties joyned with a love and admiration of them 3. The Confession of the Truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his Will certainly known out of his Word Rom. 10.10 4. The Zeal of God which is an ardent love of God and a grief for any reproach or contempt which is done to God and an endeavor to put away that reproach from the Name of God and to avoid sins our selves and to banish them from others 5. Invocation which is Prayer whereby we crave of the true God none other blessings then God hath commanded us to ask of him onely made in true Conversion by Faith and in a full perswasion of Gods Promises for the Mediators sake Psal 105.1 6. Thanksgiving which is to acknowledge what and how great Blessings we have received of God and to yield unfeigned Obedience unto him to the utmost of our power Col. 3.17 1 Thess 5.18 7. Right and lawful Swearing the maner whereof hath been already touch'd and yet remains to be further opened Again Gods Name is honored 1. By our deeds of Piety Praying Reading Hearing Preaching c. also of Charity 2 Cor. 8.19 And when we confess and defend it as the Martyrs did Now that our deeds may be good these Properties are required 1. They must be frequent and often 2. They must be done in sincerity and truth that is from the very heart with an aim at this onely end That God may have glory 3. In Faith that is by persons believing and in assurance of being accepted in all our devotion Heb. 11.6 4. The Doer must be separate from sin that is not live impenitently in or make a trade of any sin 2. By our speech as herein we are priviledged beyond all other earthly Creatures And this is the right use of the tongue as 1. When our talk is not corrupt but tending to the edification of others 2. When we speak Reverently of the Name of God Phil. 2.10 3. When in all things we make Conscience of speaking the Truth Josh 7.19 4. When an Oath is rightly taken or a Vow rightly made for this is a special part of Gods Service Deut. 6.13 Jer. 4.1 5. When we speak of the Word of God to edification Psal 37.3 Deut. 6.7 6. When we speak affectionately and thankfully of the Works of God to others Psal 107.8 yea of his Judgements upon our selves Job 1.11 3. In the Thoughts and Desires of our hearts which is when even here we are enslamed with a love and reverence of his holy Name and do burn with a desire of his glory above all things Without this the outward reverence is nothing at all in Gods acceptation 4. When we labor to bring others to the glorifying of Gods Name Matth. 5.16 extending our care to others by all means possible and lawful to win them to the praise and glory of God Christian Confession of the Truth being also a special vertue of this Commandment as whereby Gods Name is highly honored is twofold 1. Open when a man boldly confesseth the Truth or his Faith before the Adversary even to the death This is the highest degree of Confession 2. Implicite when a man to keep his Religion is content to forsake his Countrey Friends and Goods This is a lower degree thereof yet acceptable to God Two special Times in which Confession of our Faith is to be made 1. When we are examined touching our Religion by them that are in Authority 2. When in the want thereof Gods glory is directly impeached the Salvation of men hindred the Truth obscured Error enboldned and our Neighbor offended Unto the Confession of the truth and consequently to this Commandment is repugnant 1. Denial which is 1. An universal and general Defection from true Religion This Denyal is proper only to Reprobates and Hypocrites 2. Special and Particular committed through error not voluntary neither purposed through fear and humane frailty This may happen to a childe of God as in Peter When a man is forced to deny his Religion his offence in deed and in truth is voluntary though some otherwise think it to be a mixed action for compulsion doth not reach to the Will but to the outward man and serves to draw forth a consent and when consent is yielded he denies his Religion voluntarily for voluntas non potest cogi 2. Dissimulation or Dissembling and hiding of the Truth when as Gods glory and our Neighbors safety requireth a Confession thereof Hereof are they guilty who out of novelty curiosity or for fashions sake dare be present at Idolatrous Service for it is not lawful for any man being urged to go to Idol-Service and hear Mass though he keep his heart unto God The Corinths might not go into the Temple of Idols though not partaking with Idolaters in their Worship 1 Cor. 8. Chap. 10. 3. The abusing of Christian liberty or giving offence in things indifferent to confirm errors in the mindes of the Adversaries or of the weak to alienate them from true Religion Rom. 14.15 4. All Scandals and
which are 1. In respect of God his own glory 2. In respect of Men to confirm some truth or decide some controversie so that the particular Ends of all lawful oaths may be these four viz. 1. Allegiance and Obedience to Princes so the Elders of Gilead swore to Jephthah Judg. 10.11 So Jehoida the Priest made the guard of King Joash to swear 2 King 2.11 4. 2. To confirm a lawful League and establish a Covenant between men Thus did Abraham with Abimelech and he with Isaac Gen. 21.23 24. 26.28 29 31. Thus did Jacob and Laban Gen. 31.53 so did David and Jonathan 1 Sam. 18.3 20.8 23.18 3. For the deciding of Controversies between party and party which otherwise cannot be determined 4. To justifie our Religion and to binde our selves thereby to the true Worship of God Thus was it in the days of Asa 2 Chron. 15.12 13 14. 34.31 32. 6. The Properties of an Oath for as every Oath is not unlawful so every Oath is not lawful as when contrary to Gods Word Now it is the property of a lawful Oath to be undertaken of such things as are true certainly known possible godly necessary profitable weighty worthy so great a Confirmation and no way disagreeing with Gods Word no way prejudicial to his Honor or the Love we owe unto our Neighbor Again before at the taking of every Oath there must be consideration had of these particulars viz. 1. Of the thing in question that is to be confirmed 2. Of the nature of the Oath that is taken 3. Of the minde and true meaning of him that sweareth 4. Of the particular circumstances of time place and persons before whom we swear as if before the Magistrate remember these three Caveats viz. 1. That the Oath be administred lawfully not against Piety or Charity 2. That the Oath must be taken in the Magistrates meaning not in our own private sense 3. Not ambiguously but our words must be agreeable to what we conceive in heart 5. Of the just occasions of an oath which are chiefly these four viz. 1. When it may further Gods glory and Worship 2. When it may tend to the Preservation of our Neighbors life goods and good-name or to the furtherance of Brotherly love 3. When it lawfully serveth to relieve a mans own private necessity 4. When the Magistrate doth exact it by order of Justice 6. Of the event and issue of the Oath 7. Whether the party we are to deal with doubteth of the thing we are to speak of or not 8. If we doubt whether then it may not be passed with Truly and Verily or by doubling our Asseveration as Christ did 9. Whether there be not any other fit means to try out the matter before that we come to an Oath 10. When the matter is of importance and there is no other Tryal but by an Oath we must consider before whom we swear as the Judge or Magistrate Jer. 4.2 And by whom or what as by the Lord Lev. 19.12 In every lawful oath there is a double Bond 1. It bindes one man to another for the performing of the thing he sweareth to do 2. It bindes a man unto God for he that sweareth invocates God as a witness and a Judge of the Truth of his Assertion and he stands bound unto God till the thing sworn unto be performed if it be lawful and possible That a Christian may take a right and lawful oath is confirm'd by these Reasons drawn 1. From the end of an Oath for an Oath is a confirmation of Faith and Truth a deciding of Debates a Bond of Civil order and giveth and ascribeth the praise and maintenance of the Truth to God 2. From the nature of an Oath which is a Testification of the Truth and an invocation of God whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word even that he will bear Record of the Truth 3. From Gods own Commandment Deut. 6.13 10.20 Isa 65.16 4. From the Examples and Practice of the Saints whose Oathes are in Scripture approved and such places of Scripture as forbid Oathes forbid onely rash Oathes and such as have not the lawful causes and conditions of an Oath There are two Times and cases wherein a man may lawfully Swear viz. 1. When the Magistrate ministreth an Oath unto a man upon a just occasion for he hath power in this case and therefore when he justly requires it of a man then may he lawfully swear Let no man therefore vainly imagine from the words of our Savior Swear not at all Matth. 5.34 that it is not lawful to take an Oath being thereto lawfully called by a Magistrate for Swearing is commanded as a part of Gods Worship Deut. 10.20 And Christs meaning in that place was not to forbid all Swearing simply but all Swearing after the Jewish maner and custom that is in common talk and communication as is plain in ver 37. For this is a Rule to be observed in the Interpretation of Scripture Things generally spoken must be particularly understood according to the circumstances of the present matter in hand as when Paul saith He became all things to all men 1 Cor. 9.22 if this should be taken generally we might say That with Blasphemers he became a Blasphemer c. But as that speech of Pauls must be restrained to things indifferent so this here of our Saviors is restrained to the Jewish Custom 2. When a man 's own Calling general or particular necessarily requireth an Oath And this is in four cases viz. 1. When the taking of an Oath serveth to maintain procure or win unto God any part of his glory or to preserve the same from disgrace In this regard Paul moved with a godly zeal useth an Oath in sundry of his Epistles 2. When his Oath serveth to maintain or further his own or others Salvation or preservation in Soul or Body 2 Cor. 1.23 Psal 119.106 3. When the Oath serves to confirm and stablish Peace and Society between party and party Kingdom and Kingdom Thus Abraham and Abimelech Jacob and Laban Gen. 21. 31. 4. When a man by Oath and not otherwise may free himself from temporal losses in which regard a man may lawfully by Oath purge himself from infamy and slander An Oath is to be used onely in case of necessity and that for these Reasons 1. Because God will not hold him guiltless that taketh his Name in vain which is done one way by using it negligently and unnecessarily 2. Because the end of practising an Oath is to decide Strifes and determine Controversies which disturb Peace and hinder Christian Charity Heb. 6.16 3. The Name of God is most fearful in Praises glorious in Holiness great in Might and doing Wonders therefore it ought not commonly to run in our mouthes without weighty and necessary cause An Oath doth not binde in these six cases 1. When it is against
Superiors And if Inferiors must give honor and by vertue thereof perform such Duties as appertain thereto then must the Superior carry himself worthy of honor and by vertue thereof perform answerable Duties If the childe honor his Natural Parents with filial Reverence the Parents must answer it with Paternal care and tenderness If the People make it their duty to respect their Minister as him that watcheth over their Souls the Minister must make it his to tender their Salvation as of those that are committed to his charge If the Subjects make it their duty beside Subjection and Obedience to pay the Superior Magistrates such Tax and Tribute as is lawfully due to them they must make it theirs to seek the honor of God in governing and giving Judgement faithfully among his people If the Servant make it his duty to do his Masters work diligently faithfully and with a single eye the Master must make it his duty to deal justly with his Servant and to reward him plentifully remembring that he also hath a Master in Heaven If the yonger sort make it their duty to give such respect to their elders as is due to such as are their Superiors in Age Wisdom and Authority then must it be their duty to govern and further others by the good example of their life by their counsels and admonitions If the Wife make it her duty to reverence her Husband as her Head he must make it his to honor comfort and provide for her as the weaker vessel Lastly the duty of Equals is to live equally among themselves and to strive to give honor one unto another For it is the duty of Christians as to set forth the praise of God so to be serviceable one unto another and publike Callings may not hinder private Duties nor may we upon pretence of one duty though it may seem to be the weightier shift off another Mat. 23.23 It is a general mutual duty appertaining to all Christians to submit themselves one unto another because every one is set in his place by God not so much for himself as for the good of others 1 Cor. 10.24 This Commandment consists of two parts 1. A Precept of giving honor to Parents 2. A Promise of long life upon the performance of that Precept In the Precept of this Commandment we are commanded 1. To honor that is to love reverence cherish and obey our natural Parents the Parents of our countrey and our Fathers in Christ 2. To carry our selves lowly and reverently towards our Masters being ruled by them in the Lord and toward the Ancient and all our Betters 3. If we be Superiors to walk worthy the honor due unto us from our Inferiors and to use all gentleness towards them That we may the better know the duty of this Commandment take notice of the diverse Acceptation of the word Father in Scripture viz. 1. For our Superior in Government Thus the King is called a Father Abimelech signifieth The King my Father 2. For our Superior in Knowledge and wise Counsel Thus God made Joseph a Father unto Pharaoh Gen. 45.8 3. For a Superior in private and Houshold Government Thus Naaman is called Father by his Servants 2 Kings 3.13 4. For a Superior in the Invention of any Art or Science Thus Jubal and Jabal were called Fathers Gen. 4. 5. For our Superior in things Spiritual towards God So the Ministers of the Gospel are called Fathers in Christ Thus Paul 1 Cor. 4.15 6. For a Superior in Holiness and Power with God Thus the King of Israel called Elisha Father 2 Kings 6.21 7. For a Superior in over-sight and instruction Thus Elisha called Elijah who brought him up in the knowledge of Prophecying My Father my Father 2 Kings 1.12 8. For a Superior in estate and condition Thus rich men using their riches aright are Fathers to the Poor Job 31.18 9. For a Superior in Age and Years 1 Tim. 5.1 10. According to the common Acceptation there are Parents By Nature By Law Honor to Parents stands chiefly in these things viz. 1. In outward Salutation proceeding from the Inward Reverence which we ought to yield unto them In the Signs as Saul prayed Samuel to honor him before the people 1 Sam. 15. 2. In Obedience to their Commands so as they be not contrary to the Will of God 3. In Affection as Eli is said to have honored his Sons 1 Sam. 2. 4. In the Effects or Fruits that when they be poor we do help them according to our ability Honor God with thy substance Prov. 3.9 Again Honor signifieth comprehendeth 1. The Reverence of Inferiors towards the Superiors viz. 1. An Acknowledgement of Gods Will who will have such an Order to be in the Calling and Degree of Superiors and doth ordain the same and adorn and furnish it with gifts necessary 2. An Approbation of this Order and these gifts of God for if we do not know and acknowledge this Order to be good we will not honor it 3. A Subjection and Submission to this Order even for the Will and Pleasure of God 4. An Outward Declaration of this their judgement and minde in words and deeds in ceremonies and gestures which differ according to places And Subjection here comprehendeth such Obedience as is not constrained but voluntary 2. A Love which we must bear towards them in respect of their Calling And this cannot be severed from Reverence for whom we love not them we cannot Reverence 3. Obedience in all things lawful and possible which the Superiors according to their Office and Calling command 4. Thankfulness towards Superiors which requireth that every one according to his calling and ability and as occasion serveth aid and further them 5. Lenity and equability towards Superiors which is to bear with those infirmities of Parents and Superiors which may be born with and tolerated without any reproach to Gods Name or which are not repugnant unto his Law The Fountain of childrens duties is an inward disposition of the heart compounded of Love Fear The streams issuing thence extend to Parents 1. Living as to their 1. Authority which Requireth 1. Reverence 2. Obedience 2. Necessity which Requireth Recompence 2. Dead as to their 1. Body which must with decency be Buried 2. Credit which with honor must be maintained Parents rather then other Governors are here named and commanded to be honored for these Reasons viz. 1. Because the Father-like power and government was the first among men 2. Because this is as it were a Rule according to which others are to be framed 3. Because it is most beloved of men 4. Because seeing the Bond of Duty towards Parents is the greatest the contempt of them is the more hainous and grievous which therefore also is with greater severity condemned by God 5. Because God will have Superiors to bear a father-like minde and affection towards their Inferiors The distinct parts of Outward Reverence due unto Superiors viz. 1. To Rise up unto
5. It is against the Rule of Charity To do unto others as we would be done unto And this Rule is the best Remedy against it 6. It is the Badge and Cognizance of the Devil 7. It renders us unfit for the performance of holy Duties 8. It lays us open to the envy and hatred of other men 9. Because it impairs the constitution of our natural strength for although it ever levels the dart of mischief against others yet it still wounds it self even the very heart Remedies to keep us from envying the good of others viz. 1. Let us labor for Christian Charity and deck our selves with lowliness of minde that we may banish Pride and self-Self-love Phil. 2.3 Charity and Humility tempered well together makes an excellent Preservative against this fretting Malady 2. Be well contented with Gods Administration of Temporal Blessings Spiritual and Temporal that we do not any way charge him with folly who is Wisdom it self or with partiality who respecteth no mans person 3. To cast our eyes upon the troubles as well as the comforts our Brethren enjoy that the consideration of the one may with-hold us from grudging at the sight of the other 4. To mark that the Gifts of others are for our benefit as the good of one member of the body serveth for the use of another then we are enemies to our selves to repine at that which others have 5. To pray to God for the obtaining of his Graces where we see them wanting and for the encrease of them where they are obtained and for the continuance of them where they are encreased 6. To love the Graces of God wheresoever we see them yea even in our enemies Godly men may lawfully go to war without the guilt of Murther or breach of this Commandment and that for these Reasons viz. 1. God commands it Deut. 7.2 therefore does allow it as just and lawful for he doth not will things because they are just but they are just because he willeth them 2. As God gave Commandment expresly so the people going forth to Battel were to call upon him for a Blessing and to sanctifie the work by Prayer and in so doing have been heard 1 Chron. 5.19 therefore War and true Religion may well stand together 3. God himself takes order to have a muster taken of all such as are able to bear Arms Numb 1.2 3. Therefore the Anabaptists are not infallible As the godly may lawfully go to War so they must be careful to observe such conditions as make it lawful and allowable As 1. It must be Proclaimed by the chief Magistrate and such as have Authority otherwise it is private Revenge not publike Justice 2. Conditions of Peace are to be offered and such as yield thereto are to be received to mercy Deut. 20.10 11 12 13 14. 3. Keep all lawful Promises even to the Enemy being a sign of an upright heart Joh. 6.22 4. The Ends of our Wars must be Holy and Religious not Tyranny not Vain-glory but to maintain the honor and glory of God to defend the Church and Commonwealth from violence and invasion and to Establish Truth Peace and Concord in our Borders 5. We must not suffer lewd and wicked persons incorrigible and unreformable to remain in the Host of God who may endanger the whole Host and bring the curse of God upon them Deut. 23.9 10. Joh. 7.11 12. 22.20 6. It behoveth us to put our Trust in God alone to depend upon him to pray unto him and to look for safety and help from him Jer. 17.5 7. No man should go to War but with grief of minde and sorrow of heart for though the War be lawful yet when the Enemies are slain in Battel it is a defiling of mens hands and a defacing of Gods Image Gen. 9.6 1 Chron. 22.8 8. The Army is to be ordered in such Military Discipline as that it break not out to endamage or destroy those whom they ought above all to protect and defend He breaks this Commandment 1. That thinks but a thought in his heart tending to the hurt of his Neighbors life 2. That bears malice to another 1 Joh. 3.15 or is given to hastiness Mat. 5.22 3. That useth inward fretting and grudging Jam. 3.14 or is froward of nature hard to please Rom. 1.30 4. That is full of rancor or bitterness Eph. 4.31 or derides and scorns others Gen. 21.9 Gal. 4.29 5. That useth bitterwords and railings Prov. 12.18 or contending by words or deeds Gal. 5.20 6. That is a fighter Jam. 4.1 and hurts or maims his Neighbors body Exod. 21.24 7. That will not forgive an offence Mat. 5.23 or that seeks private Revenge 8. That doth fare well himself but gives not Alms to relieve the Poor Luke 16.19 9. That useth cruelty in punishing Malefactors Deut. 22.26 10. That denies the Servants or Laborers Wages Jam. 5.4 or that holds back the Pledge Ezek. 18.7 11. That sells by divers weights and measures or that removes the Land-mark Prov. 22.28 12. That moves contention and debate Rom. 1.29 or that by his looseness of life occasions others to sin 13. That being a Minister Teacheth erroneously or slackly Jer. 48.10 or that Teacheth not at all 1 Tim. 3.2 or that hinders mens Salvation any way Mat. 23.13 14. That gives his goods upon Usury which is simply to binde a man to return both the Principal and the Encrease onely for the Loan Ezek 18.18 Thou seest how many ways a man may be Guilty hereof and how in each degree How Thoughts of Hatred may prevail so far T' ensnare the Heart to be a Murtheree How stern and austere Looks which strangely fly Like Arrows shot speak Murther in the Eye And how the Tongue that sharp-edg'd member may The harmless Innocent untimely slay How that Injustice and Revenge both give A mortal Wound Then let thy Brother live The Seventh Commandment Thou shalt not commit Adultery IN this Commandment God forbiddeth all Vices repugnant to Chastity and such as are of near affinity unto them likewise their causes occasions effects antecedents consequents And on the contrary he commandeth all things tending to the preservation of Chastity We are here commanded to behave our selves rightly in the principal outward comfort that belongs to our Neighbor which is his Wife Thus under one kinde of Uncleanness all kindes of it are forbidden for being commanded to live in temperance chastity and soberness we are to keep our Bodies holy and pure as Temples of the Holy Ghost So that the Sin here forbidden is not onely the act of Adultery but whatsoever is any way against chastity or soberness either in deed word or thought directly or indirectly as a means of sinning Mat. 5.28 where to commit Adultery signifieth as much as to do any thing what way soever whereby the chastity of our selves or our Neighbors may be stained Chastity is the purity of Soul and Body as much as belongeth to generation the Minde is chaste when it
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
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
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
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
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
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