employed onely in the gathering of Toll Matth. 9. 9. Peter James John Fishermen whose liberty of speech when the chief Priests the Elders of Jerusalem beheld and understood that they were unlettered and ignorant men it is recorded Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus Paul from a bloody persecuter converted to be a Preacher and a writer of the Gospel shewed by that sudden alteration that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned Fourthly the matter of the holy Scripture being altogether of heavenly Doctrine and savouring nothing of earthly or worldly affections but every where renouncing and condemning the same declareth the God of heaven to be the onely inspirer of it Fiftly the Doctrine of the Scripture is such as could never breed in the brains of man three Persons in one God God to become man the Resurrection and such like mans wit could never hatch or if it had conceived them could never hope that any man could beleeve them Sixtly the sweet concord between these writings and the perfect coherence of all things contained in them notwithstanding the diversity of persons by whom places where times when and matter whereof they have written for there is a most holy and heavenly consent and agreement of all parts thereof together though writen in so sundry ages by so sundry men in so distant places one of them doth not gain-say another as mens writings doe as our Saviour Christ confirmeth them all Luke 24. 44. Seventhly a continuance of wonderfull prophesies foretelling things to come so long before marked with their circumstances not doubtfull like the Oracles of the Heathen or Merlins prophesies but such as expressed the things and persons by their names which had all in their times their certain performance and therefore unto what may we attribute them but to the inspiration of God Vide Calvins Institut lib. 1. cap. 8. Thus was the Messias promised to Adam 4000. years before he was born Gen. 3. 15. and to Abraham 1917. years before the accomplishment Gen. 12. 3. The deliverance of the Israelites from Egypt to the same Abraham 400. years before Gen. 15. 13 14. The prophesies of Jacob Gen. 49. concerning the twelve Tribes which were not fulfilled till after the death of Moses and that of the continuance of the Tribes and Kingdomes of Judah held untill the comming of Christ In the first Book of Kings the 13. ch 2 3. there is delivered a prophesie concerning Josias by name 331. years Esa. 45. 1. concerning Cyrus 100. years before he was borne Daniels prophesies and that especially of the 70. weeks Dan. 9. 24. are wonderfull so likewise are those of the rejection of the Jews the calling of the Gentiles the kingdome of Antichrist c. some of which now we see fulfilled Eightly the great Majestie full of heavenly wisdome and authority such as is meet to proceed from the glory of God shining in all the whole Scripture yea oftentimes under great simplicity of words and plainnesse and easinesse of style which neverthelesse more affected the hearts of the hearers then all the painted eloquence and lofty style of Rhetoricians and Oratours and argueth the holy Ghost to be the Authour of them 1 Cor. 1. 17. 21. 24. 2. 15. Ninthly in speaking of the matters of the highest nature they go not about to perswade men by reasons as Philosophers and Orators but absolutely require credit to bee given to thē because the Lord hath spoken it they promise eternall life to the obedient and threaten eternall woe to the disobedient they prescribe Laws for the thoughts to which no man can pierce they require sacrifice but they preferre obedience they enjoin fasting but it is also from sin they command circumcision but it is of the heart they forbid lusting coveting c. which is not to be found in any Laws but in his that searcheth the heart Tenthly the end and scope of the Scriptures is for the advancement of Gods glory and the salvation of mans soule for they intreat either of the noble acts of God and of Christ or the salvation of mankind and therefore by comparing this with the former reason we may frame this argument If the Author of the Scripture were not God it must be some creature if he were a creature he were either good or bad if a bad creature why forbiddeth he evill so rigorously and commands good so expresly and makes his mark to aim at nothing but Gods glory and our good if he were a good creature why doth he challenge to himself that which is proper to God onely as to make Laws for the heart to punish reward eternally c if it were no creature good nor bad it must needs be God Eleventhly the admirable power and force that is in them to convert and alter mans mind and to encline their heart from vice to vertue Psal. 19. 7 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12. though they be quite contrary to mens affections Twelfthly the Writers of the holy Scriptures are the most ancient of all others Moses is ancienter then the gods of the heathen that lived not long before the wars of Troy about the time of the Judges and the youngest Prophets of the Old Testament match the antientest Philosophers and Historians of the heathen Thirteenthly the deadly hatred that the devill and all wicked men carry against the Scriptures to cast them away and destroy them and the little love that most men doe bear unto them prove them to bee of God for if they were of flesh and blood then flesh and blood would love them and practise them and every way regard them more then it doth for the world loveth his own as our Saviour Christ saith Joh. 15. 19. But wee being but carnall and earthly savour not the things that bee of God as the Apostle saith 1 Cor. 2. 14. and untill the Lord open our hearts and we bee born again of Gods Spirit and become as new-born babes wee have no desire unto them 1 Pet. 2. 2. Fourteenthly the marvellous preservation of the Scriptures though none in time bee so ancient nor none so much oppugned yet God hath still by his providence preserved them and every part of them Fifteenthly the Scriptures as experience sheweth have the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him up again Heb. 4. 12. Shew now how the holy Scriptures have the consonant testimony of all men at all times since they were writen that they are the most holy word of God First Joshua the servant of Moses the first Scribe of God to whom God spake in the presence and hearing of six hundred thousand men besides women and children who was
9. Whether is grace properly attributed to God in the second sense or no Yea most properly for God doth justifie us that is he doth account us for just through his Sonne Jesus Christ and that of his free grace and favour without any desert of our parts or any thing in us Rom. 3. 20. 24. 4. 16. What be the causes of this grace or favour of God The efficient cause is his goodnesse and free will the finall cause cause thereof is the salvation of his chosen children and the glory of himselfe and of his Son Christ Jesus What be the effects of Gods grace to us wards In generall the grace of God whereof there is no cause in us but onely his own goodnesse and will is the first cause the middle cause and the the last cause and the onely cause of all that belongs to our salvation Rom. 9. 11. And particularly it is the cause of our Election of our Redemption of the sending of Christ into the world of our Calling of the preaching of the Gospell Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell Gal. 1. 15 16. Eph. 3. 8. 9. It is the cause of our Faith of the forgivenesse of our sinnes of our whole justification of our regeneration of our renovation of our love to God and our neighbour of the Holy Ghost in us of our good works of our obedience of our perseverance of the feare of God of eternall life and of life it selfe 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word the begining the continuance and the accomplishment of our whole salvation doth depend wholly upon the grace and favour of God and what good thing soever we have or have had or may have belonging either to this life or to the life to come is to be attributed wholly to the grace and favour of God What is the love of God It is an essentiall property in God whereby he loves himselfe above all and others for himselfe 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2 3. What learn you from hence That wee should love him dearely and other things for him That we may the better know what the love of God is declare first what love is in our selves It is a passion of the mind whereby we are so affected towards the party whom we love that we are rather his then our own forgetting our selves to doe him good whom we so love And is love such a thing in God No the true love of God is not such as our love is What difference is there There is great difference two wayes First in time for love was in God before it was in us or in any thing created for he loved himselfe and us also before the world was John 17. 23. Secondly they differ in nature and quality for that love which is in God is most perfect and pure Rom. 9. 13. without passion but in us it is imperfect and matched with passions with impure affections and grief of the mind After what manner doth the Scripture expresse the love of God In the Scriptures God doth compare himselfe to a father and to a mother loving their children to a hen gathering her chickens together under her wings to a good shepherd seeking up his sheep and to divers other things And wherefore serve these comparisons They are for our profit two wayes First to shew us that Gods love towards us is most vehement and sincere Secondly to make us bold in coming to him and calling upon him so for this love Christ Jesus calleth us by all the names of love as his servants his kinsmen his friends his spouse his brethren and by many names moe to shew that he loveth us with all loves the fathers love the mothers love the masters love the husbands love the brothers love c. and if all loves were put together yet his love exceedeth them all for all could not doe so much for us as he alone hath done If love doth not signifie any affection or passion in God as it doth in us what then doth it signifie In God it signifieth three things most perfect first the eternall good will of God towards some body for the love of God supposed towards the Elect is his everlasting good will or his purpose and determination to shew them mercy to doe them good and to save them as in Rom. 9. 11. 13. Secondly the effects themselves of his love or good will whether they be temporall concerning this life or eternall concerning the life to come as in the 1 John 3. 1. Thirdly the pleasure and delight which he taketh in that which he loveth and so it is taken in Psal. 45. 7. 23. What things doth God love besides himselfe Besides himselfe God loveth all things else whatsoever he made but he loveth not sinne and iniquity for he never made it as Saint John saith 1 John 2. 16. Again he loveth his Son being manifested in the flesh and he loveth his chosen children for his Sons sake with whom he is well pleased Mat. 3. last verse Obj. 1. The Scripture saith that God doth hate all that work iniquity how then can God both hate and love one and the same man In every wicked man we must consider two things First His nature Secondly his sinne His nature is the work of God and that he loveth but his iniquity is not of God and that he hateth Obj. 2. God doth afflict his children therefore he doth not love them Whom he loveth he correcteth and therefore he correcteth them because he loveth them even as a gold-smith tryeth his gold in the fire because he loveth it Whether doth God love all alike or no No he preferreth mankind before all his other creatures for which cause God is called Philanthropos that is a lover of men and this appeareth by three effects of his love First he made him according to his own Image that is in righteousnesse and true holinesse Gen. 1. 26. Eph. 4. 24. Secondly he made him Lord over all his creatures Psal. 8. 5 6. Thirdly he gave his own Son to death for his ransom Doth God love all men alike No for he loveth his Elect better then the Reprobate for the Elect he calleth effectually by his Spirit in their hearts when he calleth others but by the outward voyce of the Gospell c. Again amongst the Elect themselves some are actually wicked and not yet reconciled nor called as was Paul before his conversion but the rest are called and already made holy by Faith in Christ as Paul was after his conversion and of these he loveth the latter sort with a greater measure of love then the former as the Scripture testifieth in Prov. 8. 17. What manner of love doth God beare
to his elect It hath three adjuncts or properties First it is free without desert Secondly it is great without comparison Thirdly it is constant without any end How is the love of God said to be free It is free two wayes first because nothing caused God to love us but his own goodnesse and grace and therefore Saint John saith that his love was before ours 1 John 4. 7. Secondly it is free because God in loving us did not regard any thing that belonged to his own commodity for as David saith he hath no need of our goods but onely to our owne salvation he loved us Psal. 162. Wherein doth the greatnesse of Gods love appear to his Elect It appeareth two wayes First by the meanes which God useth to save us by that is the death of his Son and so John setteth forth his love 1 John 3. 16. when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if he should say so vehemently so ardently so earnestly so wonderfully did he love us that for our salvation he spared not his own only begotten Son but gave him to the death of the Crosse for our salvation What else doth set forth the greatnesse of Gods love towards us The consideration of our own selves for he did not only give his only Son to death for us but it was for us being his enemies and this circumstance is used by the Apostle to expresse the same Rom. 5. 7 8. Where find you it written that Gods love is constant and perpetuall That is manifestly shewed in these Scriptures following Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature and therefore is God called love in the Scriptures 1 John 4. 8. What use must we make of Gods love First it filleth our hearts with gladness when we understand that our God is so loving and love it self and what is this but the beginning of eternall life if eternall life consist in the true knowledge of God as our Saviour Christ saith John 17. 3 Secondly out of the knowledge of this love as out of a fountain springeth the love of God and our neighbour for S. John saith he that loveth not knoweth not God for God is love 1 Joh. 4. 8. Thirdly when we consider that God loveth all his creatures which he made it should teach us not to abuse any of the creatures to serve our lusts and beastly affections for God will punish them which abuse his beloved as he punished the rich glutton which abused the creatures of God Luk. 16. Fourthly we are taught to love all the creatures even the basest of all seeing that God loveth them and for the love he beareth to us he made them and we must if we love them for Gods sake use them sparingly moderately and equally or justly to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves to this end we are forbidden to kill the damme upon her nest and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn Deut. 25. 4. 1 Cor. 9. 9. Fiftly we are taught from hence to love mankind better then all other creatures because God doth so and therefore we must not spare any thing that we have that may make for the safety of his body and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good because our good God doth so Sixtly from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe before other men because Gods love is greater to his elect then to the reprobate and this doth the Apostle teach us Gal. 6. 10. Seventhly whereas Gods love is freely bestowed upon us this teacheth us to be humble and to attribute no part of our salvation to our selves but only to the free love of God Eightly from hence ariseth the certainty of our salvation for if Gods love was so free great when we were his enemies much more will it be so and constant also to us being reconciled to God by Jesus Christ Rom. 5. 10. What is the mercy of God It is his mind and will always most ready to succour him that is in misery or an essentiall property in God whereby he is meerly ready of himself to help his creatures in their miseries Esa. 30. 18. Lam. 3. 22. Exod. 33. 19. Why adde you this word meerly To put a difference between the mercy of God and the mercy that is in men for their mercy is not without some passion compassion or fellow-feeling of the miseries of others but the mercy of God is most perfect and effectuall ready to help at all needs of himself But seeing mercy is grief and sorrow of mind conceived at anothers miseries how can it be properly attributed to God in whom are no passions nor griefs Indeed in us mercy may be such a thing but not in God mercy was first in God and from him was derived to us and so he is called the Father of mercies 2 Cor. 1. 3. and when it came to us it was matched with many infirmities and passions but it is improperly attributed to God from our selves as though it were first in us Declare then briefly what things of perfection are signified by this word mercy in God By the name of mercy two things are signified in God properly First the mind and will ready to help and succour Secondly the help it self and succour or pity that is then shewed Where in the Scripture is mercy taken the first way Those places of Scripture are so to be understood wherein God doth call himself mercifull and saith that he is of much mercy that is he is of such a nature as is most ready to free us from our evils Where is it taken in the other sense for the effects of mercy In Rom. 9. 15. where it is said God will have mercy on whom hee will have mercy that is he will call whom he will call hee will justifie whom hee will hee will pardon whom he will and will deliver and save from all their miseries and evils whom he will and these be the effects of Gods mercies Again in Exod. 20. 6. it is so taken From whence springeth this mercy of God The essence and beeing of God is most simple without any mixture or composition and therefore in him there are not divers qualities and vertues as there be in us whereof one dependeth upon another or one differs from another but for our capacity and understanding the Scripture speaketh of God as though it were so that so we may the better perceive what manner of God and how good our God is Well then seeing the Scriptures doe speak so for our understanding let us hear whereof this mercy commeth The cause is not in us but only in God himself and
of the feare of God and contempt of his Majesty What sin is joyned with the want of the feare of God Carnall security whereby a man doth flatter himselfe in his owne estate be it never so bad What vertues arise from the feare of God Reverence and Humility What is the former The Reverence of the Majesty of God in regard whereof we should carry such an holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes be offensive unto him Heb. 12. 28. Of which if Men be so carefull in the presence of Princes who are but mortall Men how much more carefull ought wee to bee thereof in the presence of the Almighty and most glorious God How was this prefigured in the Ceremoniall Law That when Men would ease themselves according to the course of nature they should goe without the Hoast and carry a paddle with them to cover their filth because saith the Lord I am in the midest of you whereby the filthinesse and impurity of the minde was forbidden more then of the body and the equity hereof reacheth also unto us Deut. 23. 12 13 14. What is contrary to this Reverence of the Majesty of God Irreverence and Prophanenesse of Men to God-ward What is Humility That vertue whereby we account our selves vile and unworthy of the least of Gods mercies and casting our selves downe before his Majesty doe acknowledge our owne emptinesse of good and insufficiency in our selves for so all our behaviour should be seasoned with humility What sinnes are repugnant to this vertue 1 Counterfeit humility when a man would seeme more lowly then he is 2. Pride vaine glory and presumption whereby we boast and glory of our selves and our owne strength and goodnesse Who are to be accounted proud 1 They that would bee thought to have those good things in them which they want 2 They that having a little goodnes in them would have it seem greater then it is 3 They that having any goodnsse in them doe thinke that it commeth from themselves 4. They that thinke they can merit from GOD and deserve his favour VVhat is the godly sorrow which is required in this Commandement Spirituall griefe and indignation against our owne and others transgressions and also lamenting for the calamities of Gods people private and publique the want of both which is here condemned VVhat spirituall joy is there here injoyned Ioying in God rejoycing in all our afflictions with consideration of the joy prepared for us before the beginning of the world Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spirituall joy is here condemned So much of the Affections what is required of us in respect of our Conscience That we live in all good conscience before God Acts 23. 1. Heb. 13. 8. What sins are here condemned 1. Hardnesse of heart and benummednesse of conscience 2. Hellish terros and accusations proceeding from doing things either without or against the rule of the Word So much of the first branch of this Commandement what is required in the second branch thereof Vnity in Religion because we are commanded to have but one God and no more What things are required of us that we may come to this unity Foure principally 1. An upright and single heart ready to embrace the true Religion and no other 2. Constancy and continuance in the truth 3. A godly courage to stand to the truth and withstand the enemy 4. An holy zeale of the glory of God What contrary vices are forbidden 1. Indifferency in Religion when a man is as ready to embrace one Religion as another 2. Inconstancy and wavering in Religion 3. Obstinate and wilfull continuance in any Religion without any good ground 4. Rash and blinde zeale when a man without knowledge or judgment will earnestly maintaine either falshood or truth by wicked meanes To what end doth God will us to have no other God but himselfe seeing no man can have any other God though he never so much desire it Because howsoever there be but one God yet many doe devise unto themselves divers things which they place in Gods stead and to which they give that honour which is proper to God 1 Cor. 8. 4 5. 10. 20. What sin then doth God condemne by forbidding us to have many gods All inward idolatry whereby men set up an Idoll in their heart in stead of God Ezek. 14. 3. ascribing thereunto that which is proper to him and giving it any part of spirituall adoration Shew how this is done in the Understanding When men doe thinke that other things have that which is proper unto God as Papists when they beleeve That the Sacrament is their maker That the Saints know their hearts That the Pope can forgive sins which none can doe but God How doth the Memory faile herein In remembering of evill things especially of those which most corrupt us and chiefly then when we should be most free from the thoughts of them What is the fault of the Will Readinesse unto and wilfulnesse in evill especially the worst Shew the like in the Affections first in sinfull confidence There is here condemned trust in the Creatures more then in God and all fleshly confidence in our selves or in our friends honour credit wit learning wisdome wealth c. thinking our selves the better or more safe simply for them Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride Acts 12. 23. and security VVhat is our duty concerning these things 1. To esteem of them only as good means given us of God whereby to glorifie him the better 2. To trust in God lesse when we have them then when we want them Job 13. 15. VVhat is further here condemned 1. To ascribe the glory of any good thing either to our selves or any other then the Lord. 2. To seeke for help of the Devill by Witches or Wise men VVherein standeth inordinate love In loving of evill or in loving of our selves or any other thing more then God of whose favour we ought more to esteem then of all the world besides Here therfore is condemned all carnall love of our selves our friends our pleasure profit credit or any worldly thing else for whose sake we leave those duties undone which God requireth of us 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32. 32. Rom. 9. 3. VVhat feare is here condemned All carnall feares and especially the fearing of any thing more then God Isa. 7. 2. 8. 12 13. 51. 12 13. Mat. 10. 28. How may a man know that he is more afraid of God then of any other thing If he be more afraid to displease God then any other and this feare of
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
hell for those that should trouble themselves with such vain and idle questions August lib. 1. Confess Chap. 12. What is that he hath revealed unto us concerning that he did before the beginning of the world Besides the inward works of the three Persons of the blessed Trinity whereof we have spoken and the mutuall delights which they took one in another and glory which they gave one to another this externall act of his is revealed unto us in the Scriptures that he hath in himselfe decreed all things together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof What then be the parts of Gods Kingdome The decree determining all things from all eternity and the execution thereof fulfilling the same in time for as from eternity he decreed so in time and everlastingly he accomplisheth all things unto the full execution of that his decree 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. 135 6. So that the first is an eternall the second a temporall work of God What is the decree It is that Act whereby God from all eternity according to his free will did by his unchangeable counsell and purpose fore-appoint and certainly determine of all things together with their causes their effects their circumstances and manner of being to the manifestation of his own glory Psal. 99. 4. Mat. 10. 29. Rom. 9. 20 21. 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15. What gather you of this that Gods decree is defined by his most perfects wâ—ll First that the things which he decreeth are most perfectly good Secondly that we must not subject his decree to our shallow and base capacity or measure it by our reason considering that the will of God from whence the decree cometh is unsearchable What be the parts or kinds of Gods decree That which God hath decreed concerning all his creatures generally for the declaration of his power wisdome and goodnesse in their creation and preservation and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures Angels and Men to declare the glory of his grace and justice What note you in the former That God according to his good pleasure hath most certainly decreed every both thing and action whether past present or to come and not onely the things and actions themselves but also all their circumstances of place and time meanes manner and end so that they shall not come to passe in any other place or time then he hath ordained and then and there they shall come to passe necessarily Psalm 99. 4. Acts 27. 20 21 22 23 24 25 26 27. 31 32 33 34. Doth this necessity take away freedome of will in election or the nature and property of second causes No but onely brings them into a certain order that is directeth them to the determined end whereupon the effects and events of things are contingent or necessary as the nature of the second cause is so Christ according to his Fathers Decree dyed necessarily Acts 17. 3. but yet willingly and if we respect the temperature of Christs body he might have prolonged his life and therefore in this respect may be said to have died contingently What consider you in the especiall decree which concerneth the good or evill of the principall creatures The fore-appointment of their everlasting estate and of the means tending thereunto the former whereof is called Predestination What is Predestination It is the speciall decree of God whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven or shame in hell What creatures come within this decree Both Angels 1 Tim. 5. 21. Matth. 25. 41. and Men 1 Thess. 5. 9. Rom. 9. 13. 22 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14. What is the cause of this decree Only the meer will and free pleasure of God to dispose of his own work as he will Rom. 9. 21. Jer. 5. 14. 18. 22. Esay 64. 8. What manner of decree is this It is a deep and unsearchable an eternall and immutable decree Rom. 11. 32. Eph. 1. 4. Is this decree certain and unchangeable Yea it must needs be so because it is grounded on the eternall and unchangeable will of God and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be encreased or diminished John 13. 18. 2 Tim. 2. 19. How then doth Moses wish himselfe to be blotted out of the book of life Exod. 32. 32. He speaketh conditionally if it were possible to declare his love to Gods glory and his people as Paul did Rom. 9. 3. But if Gods decree cannot be altered then we may be secure and not care how we live No more then we may neglect and forsake our meat and drink because the tearm of our life is fore-appointed the end and the means are joyned together of God and cannot be separated by any man What are the parts of Predestination Election and Reprobation 1 Thess. 5. 9. Rom. 9. 13. 22 23. VVhat is Election It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessednesse for the praise of his glorious grace and goodnesse 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22 23. Eph. 1. 4 5 6. 9. Is there no cause reason or inducement of election in the elected themselves None at all it is wholly of free-grace without respect of any goodnesse that God fore-saw in us 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in and of himself as having discerned himself from others and God should not be the cause of all good nor should his counsell be incomprehensible Is not Christ the cause of our Election No not of Gods decreeing of it for that he did of his own free-will but of the execution of it that is our salvation is for and through Christ. What tokens have we of our Election A true faith and a godly life What use are we to make of our Election First it is our great comfort that our salvation standeth by Gods eternall decree that cannot be changed and not in our selves that daily might lose it Secondly it sheweth Gods infinite mercy that before we were or had done good or evill he elected us rather then others as good as wee Thirdly it should make us love God all our life to our uttermost for his love to us Fourthly it is a help against al temptations of Satan or our doubting nature and also against all afflictions and contempt of the world Rom. 8. 38 39. Fiftly it serveth to humble us that we had nothing of our selves for our salvation but it freely came from God
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
applying to our selves his good promises What are we to consider in the knowledge of God First the knowledge of God himselfe Secondly of the things belonging unto him Wherein is God himselfe to be considered In the Vnity of his Essence and Trinity of his Persons What are the things belonging unto God His properties and his actions whereby onely we can know him his substance being past finding out of man or Angel What are his properties His Wisedome Omnipotence Iustice Goodnesse c. which are in him all essentiall What are his actions His determining and executing of all things What are the things forbidden in this Commandement as repugnant to this knowledge of God They either faile in defect or in excesse What are those that faile in defect 1. Ignorance of God and of his will which being a breach of Gods Commandement doth therefore deserve damnation 2 Thes. 1. 8. Hos. 4. 16. 2. Vncapablenesse of knowledge 3. Atheisme which is a denyall of God How many sorts of ignorance be there Three 1. Simple ignorance such as children and fooles have 2. Wretchlesse ignorance when a man may learne and will not 3. Wilfull ignorance when a man would faine be ignorant of that he knowes What is that which faileth in excesse Curious searching into the secrets of God Deut. 29. 29. What vice is contrary to that faith which is here commanded Infidelity and doubtfulnesse Psal. 116. 11. Hitherto of the Vnderstanding what is required in the Memory The remembrance of God and good things especially of those which most concerne us and chiefly at that instant when we should make use of them What is the contrary vice Forgetfulnesse What is required in the Will That we serve God with a perfect heart and with a willing minde 1 Chron. 28. 9. What is the contrary to this Vnwillingnesse to good things principally the best What affections be there here ordered 1. Affiance 2. Love and Hatred 3. Feare 4. Ioy and Sorrow What are we commanded in regard of the first of these To put our whole trust and confidence in God and continually to depend upon him Psalme 22. 4 5 8 9. 73. 25. Eph. 4. 14. What vices are coudemned repugnant to this 1. In defect want of dependance upon God and distrust of his power mercy promises and providences 2. In excesse presuming of Gods mercies though we live as wee list And tempting him when we so depend upon him that we neglect the use of the meanes which he hath appointed Matth. 4. 6 7. What vertues doe arise of this affiance and trust in God Patience and Hope What is Patience That vertue whereby we willingly submit our selves to the pleasure of God in all things and with alacrity goe through those troubles which he sendeth upon us like obedient children meekly enduring the correction of our heavenly Father 1 Sam. 30. 6. Heb. 12. 7 8 9. c. What vices are condemned as repugnant to Patience 1. In defect murmuring and impatiency in grudging to beare whatsoever crosse the Lord shall lay upon us 2. In excesse stupidity in not being touched nor profiting by the hand of God being layd upon us What is Hope That vertue whereby we expect all good things from God and patiently attend for all things that we need at his hands not onely when wee have the meanes but also when we want all apparent meanes as the Israelites did in the Desert Yea when the meanes seeme contrary as the three companions of Daniel and Daniel himselfe did Dan. 3. 17 18. and Job profest he would do I will trust in God though he kill me Job 13. 15. Psal. 22. 4 5. 57. 7. 37. 7. What is contrary to this Despaire of Gods mercies Gen. 4. 13. What is required in the affections of Love and Hatred First that we love God above all and all things that are pleasing unto him Secondly that we hate ungodlinesse and every thing that God hateth Upon what is our love of God grounded That we know and believe that he is good yea the chiefest good and that we love him above all things Deut. 6. 5. which is so excellent a vertue that it is accounted the end of the Law VVhat contrary vices are here condemned Coldnesse of affection towards God and little love of goodnesse of Gods Servants and Service 2 Want of hatred against our owne and others sinnes 3 Hatred of God and godlinesse Psal. 10. 3 4. Rom. 1. 30. It is possible that any man should be a hater of God None indeed will confesse this yet by this marke he may be known when he is a despiser of the Worship and Service of God And how may one that loveth God be discerned When a childe doth love his father his only desire will be to do such things as please his father and to abstaine from those things which might displease him yea his chiefest felicity will be to bee alwayes in his favour and in his presence and in his absence hee will be alwaies thinking and speaking of him Such then as bee the Children of God by grace as long as they are absent from their father will talke and muse and meditate upon him in all things they doe they will desire to be well thought of by him they will bee alwayes carefull to please him and by their honest callings to glorifie him What duties then doe arise from the love of God 1 To love his Word and Commandements Iohn 14. 15. and ver 21. 23. Psal. 119. 97. 2 To yeild absolute obedience to his whole Will 3 To bestow all our care paines and diligence in pleasing him and so to consecrate our selves to him never being weary of his Service What vices are repugnant to this 1 In defect Profanenesse when a Man is without all care and conscience of glorifying God 2 In excesse Superstition when a man would give more Worship unto God then he requireth What other duties appertaine to the love of God 1 To esteeme of his favour above all things 2 To give him the praise of all his benefits bestowed upon our selves and others and to bee thankefull unto him for the same 1 Thes. 5. 18. What is contrary to this Ingratitude and unthankefulnesse unto God for all his benefits Romans 1. 21. Upon what is our feare of God grounded Because wee know and believe that he is most powerfull and just above all wee stand in such a godly feare as not to doe any thing but that which maketh for his glory Mat. 10. 28. 1 Pet. 1. 17. 3. 2. Heb. 12. 28. Psal. 103. 13. Isa. 66. 2. For this is not a servile feare whereby one is afraid to be damned but an awfull feare whereby we are afraid to offend our Maker What then is required in this feare That we doe not the good wee doe onely or principally for feare of danger from men but for feare of God What is the vice contrary to this The want
10. Eph. 4. 32. 2. A contentment to see our brother passe and exceed us in any outward or inward gifts or graces with giving of thanks to God for endowing him with such gifts 3. Compassion and fellow-feeling of his good and evill Rom. 12. 15 16. Heb. 13. 3. 4. Humility 5. Meeknesse 6. Patience long-suffering and slownesse to anger Eph. 4. 26. 1 Thes. 5. 14. 7. Easinesse to be reconciled and to forget wrong done unto us Eph. 4. 32. 8. A peaceable minde carefull to preserve and make peace Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9. What is required for preservation of peace 1. Care of avoyding offences 2. Construing things in the best sense 1 Cor. 13. 7. 3. Parting sometime with our owne right Gen. 13. 8 9. 4. Passing by offences and patiently suffering of injuries lest they break out into greater mischiefe What are the inward vices here condemned The consenting in heart to doe our neighbour harme with all passions of the minde which are contrary to the love we owe to him What be those evill passions 1. Anger either rash or without cause or passing measure when the cause is just Matth. 5. 21. 22. Eph. 4. 26. 31. 2. Hatred and malice which is a murther in the minde 1 Ioh. 3. 15. 3. Envy whereby one hateth his brother as Cain the murtherer did for some good that is in him Iames 3. 14. Prov. 14. 30. 1 Iohn 3. 12. 4. Grudging and repining against our brother which is a branch of envy 1 Tim. 2. 8. 5. Vnmercifulnesse and want of compassion Rom. 1. 31. Amos 6. 6. 6. Desire of revenge Rom. 12. 19. 7. Crueltie Psal. 5. 6. Gen. 49. 5. 7. 8. Pride which is the mother of all contention Prov. 13. 10. 9. Vncharitable suspitions 1 Cor. 13. 5. 7. 1 Sam. 1. 13 14. yet godly jealousie over another is good if it be for a good cause 10. Frowardnesse and uneasinesse to be intreated Rom. 1. 31. What use are we to make of this That we should kill such affections at the first rising and pray to God against them So much of the inward what of the outward They respect the soule principally or the whole man and the body more specially What duties are required of us for preservation of the soules of our neighbours 1. The ministring of the food of spirituall life Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28. 2. Giving good counsell and encouraging unto well-doing Hebr. 10. 24 25. 3. Walking without offence which the Magistrate ought to be carefull of in the Common-wealth the Minister in his Church and every one in his calling for the rule of the Apostle reacheth to all Give no offence neither to the Iewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. 4. Giving good example and thereby provoking one another to love good works Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24. 5. Reproving our brothers sinnes by seasonable admonition Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5. 6. Comforting the feeble minde and supporting the weak 1 Thes. 4. 18. 5. 14. What are the contrary vices here condemned 1. When the food of spirituall life is with-holden Prov. 29. 18. Amos 7. 13. which charge specially lyeth upon such Ministers as are ignorant shepheards and cannot or idle and will not feed the flocke committed to their charge or for the most part neglect their own and busie themselves elswhere without any necessary and lawfull calling Ezek. 3. 18. 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26 27 28. 2. When the Word is corrupted by erroneous or vaine and curious expositions 1 Tim. 1. 4. 3. When Magistrates procure not so much as in them lieth that the people under their government doe frequent the hearing of the Word read and preached and receiving of the Sacraments in appointed times 4. When men command or tempt others to things unlawfull 1 King 12. 28. 5. When men give offences either by evill example of life Prov. 29. 12. or by unseasonable use of Christian liberty 1 Cor. 8. 10 11. 6. When we rebuke not our neighbour when he is in fault but suffer him to sinne Lev. 19. 17. 7. When the blind lead the blind Mat. 15. 14. and those that be seduced seduce others Mat. 23. 15. 2 Tim. 3. 13. So much of that which concerneth the soule of our neighbour principally Wherein consisteth that which respecteth his whole person and his body more specially In gesture words and deeds What is required in our gestures A friendly countenance that we looke cheerfully upon our neighbours and an amiable behaviour Phil. 4. 8. Jam. 3. 13. What is here forbidden All gestures which declare the scornfulnesse anger or hatred of the heart with all froward and churlish behaviour 1 Sam. 25. 17. So that here is condemned 1. A scornefull looke and any disdainfull signe expressed by the gestures of the head nose tongue fingers or any other member of our body as nodding the head putting out the tongue pointing with the finger and all manner of deriding of our neighbours 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowring countenance such as was in Cain Gen. 4. 5 6. snuffing Psal. 10. 5. frowning c. which as sparks come from the fire of wrath and hatred What doth this teach us That we are to looke to our owne countenance that it bewray not the filthinesse of our hearts for God hath so adorned the countenance and face of man that in it may be seen the very affections of the heart 1 Cor. 11. 7. What is required in our words That we salute our neighbour gently speake kindly and use courteous amiable speeches which according to the Hebrew phrase is called a speaking to the heart one of another Eph. 4. 32. Ruth 2. 13. What are the contrary vices here forbidden 1. Evill speaking of a brother although the matter be not false in it selfe when it is not done either to a right end or in due time or in a right manner 2. Disdainfull speaking when words are contemptuously uttered whether they carry with them any further signification or no as to say Tush or to call our brother Raca Mat. 5. 22 and such like 3. Bitter and angry words or speeches wrathfully uttered by any evill or vile termes as Foole and such like Mat. 5. 22. 4. Mockings for some want of the body Lev. 19. 14. especially for piety Gen. 21. 9. 2 Sam. 6. 20. In stead that they ought to be an eye to the blind and a foot to the lame Job 29. 15. yet Gods children may somtimes use mocking in a godly manner as Elias did to the Priests of Baal 1 King 18. 27. 5. Grudges and complaints one of another Jam. 5. 9. 6. Brawling threatening and provoking of others Tit. 3. 2. 7. Crying which is an unseemly lifting up of the voice Eph. 4. 31. 8. Despightfull words reviling and cursed
as our callings and meanes will suffer to preserve his goods and as occasion serveth helpe to encrease them by all lawfull courses Eph. 4. 28. and honest dealing Tit. 2. 10. What is the end of this Commandement It is divers First in respect of God that the goods which he hath bestowed on us should be conserved and imploied to those uses for which he hath intrusted them unto us and principally to the setting forth of his glory who gave them Secondly in respect of the Church for whatsoever is given unto any member thereof whether it be either spirituall or externall good it is given for the common benefit of the whole body And therefore he that taketh away the goods of any member or refuseth to imploy for the common profit what he hath hee neglecteth this communion and consequently sinneth against this Commandement Thirdly in respect of the Common-wealth for the preservation whereof justice is required in giving unto every one that which is his owne which being neglected great Kingdomes are great Theeveries Lastly in respect of every singular person that every man may freely and quietly enjoy those his goods which God hath given him What was the occasion of this Commandement It was that covetousnesse which naturally adhereth unto us whereof it commeth to passe that we are not contented with our estate means but lust and long after other mens and use all our endeavours to compasse them whether it be by right or wrong And from hence arise injuries oppressions thefts and robberies By which meanes what is gotten doth naturally more delight and please us then that we get in our lawfull callings Prov. 9. 17. 20. 17. What are the words of this eighth Commandement Thou shalt not steale Exod. 20. 15. What is here forbidden Theft in all the kindes thereof What is theft It is the fraudulent imbezeling or taking away of those goods which belong to another man without the knowledge or against the will of the owner or the unjust detaining of it from him when wee know that in right it belongeth unto him What things are chiefely to be here considered Two First the Objects about which it is chiefely exercised and secondly the Vertues and Vices commanded and forbidden What are the Objects Our owne and our neighbours goods or as they commonly speake meum tuum mine and thine For whereas he forbiddeth theft and commandeth beneficence he implieth and requireth that there should bee distinct proprieties and possessions for otherwise there could bee no theft nor exercise of bounty and beneficence for a man cannot steale but that which is anothers nor give but that which is his owne What are the Vertues commanded and the Vices forbidden in this Commandement The Apostle hath comprised all in a briefe summe Eph 4. 28. Let him that stole steale no more but rather let him labour working with his hands the thing which is good that hee may have to give to him that needeth Of which the Apostle propoundeth himselfe for an example Acts 20. 33 34 35. What then are the parts of this Commandement Two First the negative forbidding all Theft Secondly the affirmative injoyning the just getting and the just and liberal use of our goods What understand you by Stealing or Theft All vices of the same nature and kinde whereby we any wayes hinder or hurt our selves or our neighbours in our goods And as Theft it selfe is here forbidden so also the cause and root of it which is covetousnesse together with the meanes and signes of it and the procuring of it in others As also the contrary vertues hereuuto are required How must we proceed in handling of them From the generalls to the more speciall What degrees are there of the generall duties They are three First to abstaine from all injuries and injustice whereby we hurt or hinder our selves or our neighbour in our owne or his goods Secondly that wee use our best endeavour to preserve by all lawfull meanes both our owne and his Thirdly that we chearfully communicate our goods to the relieving of our neighbours necessities What are the vices opposite hereunto They are three First injuriously to hurt or hinder our selves or neighbours in our goods Secondly to be wanting in any meanes whereby they may bee justly preserved Thirdly to bee wanting to our neighbours in relieving them when their necessities require our helpe for we are not absolute owners of the things which we possesse but Gods Stewards who are enjoyned to imploy his Talents to such uses as he requireth and particularly to the benefit of our fellow-servants Luke 16. 2. Matth. 25. 14 15 19. Luke 19. 13. What is the second generall duty respecting our owne and our neighbours goods That we use our best endeavour to preserve them First our owne For though wee may not set our hearts upon them Psalme 62. 10. yet seeing they are Gods gifts and are to bee imployed for his glory and our owne and neighbours good if we should wilfully or negligently suffer them to perish we should be worse then the unprofitable servant who kept the Talent committed unto him though hee did not increase it Matth. 25. 25. Secondly we must doe our best to conserve our neighbours goods seeing they have not by chance come unto them but by the wise disposing of Gods Providence whose wise dispensation wee resist if by our best endeavour we doe not preserve them for their use And to this end that Law concerning our neighbours Cattell tendeth Deut. 22. 1 2 3. Exod. 23. 4 5. What are the speciall duties here required They are of two sorts the first respect the just getting and possessing the other the right using and imploying of our goods What are the duties which are referred to the former They are either internall or externall What are the internall They are chiefely foure First little or no love and desire of money Secondly selfe-contentednesse Thirdly a lawfull measure of our appetite or moderate concupiscence and desires Fourthly lawfull providence without carking care or a laudable study and endeavour in getting of goods What doe you meane by little or no love of money When wee done not set our hearts upon riches and worldly wealth Psalme 62. 10. But first seek Gods Kingdome and righteousnesse Matth. 6. 33. What is opposite hereunto Love of money that is when wee set our hearts upon riches and worldly things which should be devoted unto and fixed upon God By what Arguments may we be disswaded from this vice By divers especially these that follow First because it is a foolish vice seeing riches to those that immoderately love them are not onely vaine but also hurtfull and pernicious Hab. 2. 6. 1 Tim. 6. 9. Secondly because it is unseemly for we are Pilgrims in this world and Citizens of Heaven and therefore we should not set our hearts and affections on earthly but on heaveuly things Phil. 3. 20. Col. 3. 1 2. Thirdly
because it is impious for 1. He that loveth the world loveth not God 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon Matth. 6. 24. 2. Because a lover of money is an Idolater Eph. 5. 5. For that is our God on which we set our hearts Fourthly because it is pernicious For he that soweth unto the flesh shall of the flesh reap corruption Gal. 6. 8. and their end is destruction who minde earthly things Phil. 3. 19. 1 Tim. 6. 9. Fiftly because the love of money is the root of all evill and exposeth men to all tentations 1 Tim. 6. 9 10. What is the second speciall vertue here commanded Selfe-contentednesse when a man is contented with that estate and condition which God in his wise providence hath allotted unto him And doth not covet either that which is another mans or that which is unnecessary and superfluous Phil. 4. 11 12. And this springeth partly from the neglect of money and contempt of worldly things and partly from our affiance in God resting it selfe upon his promises providence goodnesse and all-sufficiency What motives may induce us to embrace this vertue 1. By the consideration of the vanity of worldly things and the profit which ariseth from piety and the love of divine excellencies 1 Tim. 6. 6 7 8. Godlinesse is great gaine with contentation For this abundantly supplyeth all our wants 1 Tim. 4. 8. Psal. 34. 10 11 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the feare of the Lord then great treasures and trouble therewith 2. Of Gods providence who is our provident and loving Father And therefore seeing we are his sonnes wee ought to bee content with our portion which our gracious Father hath allotted unto us and to say with David Psal. 16. 6. The lines are falne unto me in pleasant places For he best knoweth what we stand in need of Mat. 6. 32. Goe let us submit our selves to his will and providence Thirdly let us meditate on Gods promises Heb. 13. 5 6. Be content with such things as you have for he hath said I will never leave nor forsake thee And therefore let us cast our care upon God for he careth for us 1 Pet. 5. 7. Psalme 55. 22. Cast thy burthen upon the Lord and he shall sustain thee c. VVhat is the vice opposite to this vertue Not to be contented with our present state and condition but immoderately to desire more and greater things and to afflict our selves with distracting and carking cares in getting and compassing them VVho are most addicted to this vice Those who will not live according to the proportion of their meanes which God hath given them for these wanting more then is needfull their ordinary commings in and lawfull meanes doe not suffice them but they desire and seek things superfluous by unlawfull meanes as food and raiment above their state and ability But is it then unlawfull in a meane and poore condition to use meanes to improve and better our estate Our affiance in God and selfe contentednesse doe not hinder us from using all lawfull meanes to better our condition nor make us slothfull in our callings so that our desires be moderate and the meanes wee use bee lawfull we in the meane time resting upon Gods just and wise providence with contentation VVhat is the third internall duty respecting the lawfull getting and possessing of earthly things The lawfull measuring of our appetite and the moderating of our concupiscence For all appetite and desire is not unlawfull but that onely which is inordinate and immoderate for that desire which tendeth to the neeessary sustentation of our selves and others is commendable What things are here considerable Two things First what is necessary Secondly when the appetite is lawfull Concerning the former things are said to be necessary in respect of the necessity either of our selves or others What things are to be reputed necessary in respect of our selves There may be a three-fold necessity as either in respect of Nature Person or Estate What in respect of Nature Those things which are required to the sustaining of nature as we are men that is food and raiment 1 Tim. 6. 8. What is necessary in respect of Person When we have sufficient for our selves and those that belong unto us 1 Tim. 5. 8. What is necessary in respect of State When we have that which is sufficient to maintaine us according to our ranke place and calling whether it be Magistrates Ministers or ordinary men What is necessary in respect of others It is either private or publick VVhat is that necessity which respecteth the private When we have wherewith to relieve the necessities of private men after which ability all ought to labour Eph. 4. 18. Prov. 4. 15 16. For it is a more blessed thing to give then to receive Acts 20. 35. VVhat in respect of the publick It either concerneth the Church or Common-wealth unto both which we must be serviceable as being borne not onely for our selves but also for them Therefore we may justly desire and labour after such abilities as that we may not be wanting to either of them when their necessities require our helpe When is the Appetite lawfull When it is ordinate and moderate When is it ordinate When it is subordinate to our study and desire of Gods glory and our owne salvation Matth. 6. 33. and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly Who doe sinne in this kinde Those who seek worldly things by sinfull and unlawfull meanes to the hazzard of their soules and their eternall salvation such are more foolish then Esau that sold his Birth-right for a messe of Pottage Mark 8. 36. What is a moderate Appetite or Desire When we desire onely things necessary and these also so as that we can be content though we cannot get them Phil. 4. 11 12. An example whereof we have in Paul Phil. 4. 11. 12. and in Agur Pro. 30. 8. And Christ hath taught us to pray Give us this day our dayly bread that is food convenient and necessary VVhat are the extreames opposed hereunto They are two The first is voluntary affectation of poverty as the begging Friars among the Papists commending that for a vertue and a degree of perfection which the Spirit of God hath taught us to pray against Proverbs 30. 8. And hath enjoyned us not to begge but to labour with our hands that we may be helpfull unto others Eph. 4. 18. What is the other extreame The immoderate affectation of riches and honours and that in a greater measure then is needfull for us The former we call Covetousnesse the other Ambition VVhat is Covetousnesse An immoderate desire of Riches in which these vices concurre 1. An excessive love of Riches and the fixing of our hearts upon them 2. A resolution to become rich either by lawfull or unlawfull
shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the
whether it be in good or evill 2 Cor. 8. 12. Mat. 5. 28. Why then it seemeth that it were as good for a man to act sin as to consent to the acting of it Not so For though they be both sins the one as wel as the other yet not equall and in the same degree but as the one is more hainous then the other and more defileth the conscience so maketh it a man liable to a deeper degree of hellish condemnation You have spoken of the degrees of evill affections now shew what are the kindes They are either concupiscible about things affected and desired or irrascible about things which they abhor and shun as suddain and rash anger and the first motions of envy c. How are the concupiscible distinguished By the Objects for it is either the lust of the eyes the lust of the flesh or the pride of life 1 John 2. 15. all which are forbidden in the first Commandement as they are repugnant to the love of God and in this Commandement as they are opposite to the love of our neighbours and so farre forth as they are more secret and covert and the first motions of concupiscence and the first principles and degrees of the sins against our neighbours forbidden in the other Commandements You have shewed what concupiscence is in the generall now shew what it that speciall kinde of it which is here expressely forbidden The concupiscence of the eyes which is varied and diversified by the removing of divers objects But why is this rather forbidden then any other kinde Because it is the worst of all and most pernicious and therefore fittest to comprehend under it all the rest as it is done in the other Commandements But why is it the most pernicious First because it is the root of all the vices forbidden in the other Commandements either in begetting or nourishing them Secondly because it extinguisheth charity towards God by turning the heart from him after earthly things Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing mens hearts to cruelty lust and covetousnesse and making them averse to charity mercy and Christian beneficence Thirdly because it is unsatiable Eccles. 4. 8. Fourthly because it is unquiet and restlesse vexing the covetous minde and heart as it were hellish furies 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly because it is joyned with self-selfe-love and envy Lastly because it betrayeth men unto Satans tentations to their destruction 1 Tim. 6. 9. But is all concupiscence here forbidden as unlawfull No but that onely which is repugnant to charity towards God and our neighbours that which is inordinate and that which by unlawfull meanes seeketh to be satisfied and tendeth to an evill end James 4. 3. Finally that which is either immoderate having no bounds or else unjust coveting that which is another mans against their will and profit What are the objects which are here removed They are infinite and innumerable but for examples sake hee insisteth upon some which men more usually and ardently covet after What meaneth he by the house of our neighbour Both his place of habitation and his family Genesis 17. and last For a house is necessary to him that hath a family which convinceth them of a great sin that for every slight cause thrust their Tenants out of their houses Esa. 5. 8. What are the parts of the Family here numbred The wife servant maid c. The wife of another must not be coveted for such is the union in marriage between man and wife that it is unlawfull to covet another mans wife not onely to commit adultery with her but to enjoy her for his own though by lawfull meanes and after the others death What are the other parts of the family Servants men and maidens whom we are here forbidden to covet or to use any meanes to entice them from their masters to come to us For though this were a greater sinne among the Iewes because they had a propriety in them their servants being part of their goods yet it is a sinne also amongst us as being against charity and the common rule of Iustice which enjoyneth us to let every one have his owne and to do to another as we would have him doe unto us What other things doth this Commandement forbid to covet Our neighbours Oxe or Asse which are here named to comprehend all other goods immoveable or moveable because they are of most necessary use for mans life And lest we should think it lawfull to covet any other thing not here named he includeth all in the last words Nor any thing that is thy Neighbours whether it bee for necessity profit or delight What doe you further gather from hence First that those things are our Neighbours which God hath given him Secondly that by this gift of God every man hath a propriety and distinct right in that he possesseth by vertue of this tenure Thirdly that he ought to be contented with that portion which God hath given him and not to covet another mans and consequently that the Doctrine and practice of the Familists is erroneous and wicked You have spoken hitherto of the Negative part now shew what is the Affirmative Here is commanded a pure charitable and just heart towards our neighbours 1 Tim. 1. 5. unto which though none can attaine in a legall perfection yet ought all to desire and aspire unto it Wherein doth this purity consist In two things First in originall justice and internall perfect charity in which wee were created Secondly in spirituall concupiscence What is originall Justice Not onely an exact purity from all spots of unrighteousnesse but also a disposition to performe cheerefully all offices of Charity and Iustice. What is spirituall Concupiscence It containes two things First good motions of the Spirit Secondly a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit Charitable and just motions thoughts desires and affections that all which we think or desire may be for our neighbours good And this wee must doe frequently and constantly What is the fight against fleshly lusts When as being regenerate and assisted by Gods Spirit we make warre against the flesh and the lusts thereof and in all we may labour to mortifie crucifie and subdue them because they make warre against our soules and spirituall part Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the meanes moving and enabling us to performe the duties required in this Commandement They are either generall and common or else more speciall and proper What are the generall meanes Such as tend to the conserving of the heart in purity that it may shun all sinfull concupiscence As first to walke with God and so to demeane our selves at all times and in all things as being alwayes in his presence who searcheth the heart and reines Secondly to observe and set a watch over our hearts Prov. 4.
23. And first that it doe not admit any evill concupiscence Secondly that if it be admitted it be not retained And this care must be taken both when wee be awake that we keep our mindes intent unto lawfull and good things Matth. 12. 44. And when we goe to sleep that by hearty prayer we commend them to Gods keeping But what if the heart have admitted evill concupiscences We must strive and fight against them and never be at rest untill we have cast them out and extinguished them What further is required to the conserving of the heart in purity In the third place we must observe our sences that they doe not bring into our mindes such objects as being apprehended will stirre up in us evill concupiscence Gen. 3. 6. 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the speciall meanes to suppresse or take away the concupiscence of the eyes First we must mortifie selfe-love and not seek our owne but every man anothers wealth 1 Cor. 10. 24. Secondly we must pull out the eyes of envy Thirdly we must labour after contentation Phil. 4. 11. And to this end consider First how many want those good things which thou enjoyest who are farre more worthy of them Secondly thine owne unworthinesse of the least of Gods benefits Thirdly meditate on Gods providence and fatherly care who provideth all things necessary for thy good and salvation What doe you learne from this Commandement thus expounded That it is most impossible for any man to keep it For who can say that his heart is cleane from the first motions of sinne and concupiscence that goe before consent Prov. 20. 9. To what purpose serveth the knowledge of this impossibility To humble us in the sight and sense of our sinnes which have made us subject to the wrath of God and the curse of the Law that so despairing in our owne merits we may be driven out of our selves and with more ardent desire flye unto the mercies of God in the satisfaction and obedience of Iesus Christ. What other use are we to make of it That being by Christ freed from the curse of the Law we study and endeavour to conforme our selves our soules and lives according to the prescript rule of this holy and most perfect law Matth. 5. 48. and that mortifying the flesh with all the carnall concupiscences and lusts of it we be dayly more and more renewed unto the Image of God in all holinesse and righteousnesse and walke worthy of our high calling as it becommeth Saints Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification viz. The ten Commandements Now wherein is the effect or exercise of Sanctification seene IN unfeigned repentance and new obedience springing from thence For the fruits of Sanctification are First inward vertues whereby all the powers of the minde are rightly ordered Secondly the exercise of the same by putting those heavenly and sanctified abilities to holy use and service If then the exercise of Sanctification be first seen in repentance what is repentance An inward and true sorrow for sinne especially that we have offended so gracious a God and so loving a father together with a setled purpose of heart and a carefull endeavour to leave all our sinnes and to live a Christian life according to all Gods Commandements Psalme 119. 57. 212. Or a turning of our selves to God whereby wee crucifie and kill the corruptions of our nature and reforme our selves in the inward man according to Gods will What is it to crucifie the corruption of our nature It is freely and with all our heart to be sorry that we have angred God with it and with our other sinnes and every day more and more to hate it and them and to flye from them How is this wrought in us It is wrought in us partly by the threatning of the Law and the feare of Gods judgements but especially increased by feeling the fruit of Christ his death whereby we have power to hate sin and to leave it For when the sinner is once humbled with the terrours of the Law he flyeth to the comforts of the Gospell and he there seeth in Christ Crucified not onely the mercy of God discharging him of all his sinnes but also how deep the wounds of sin are wherewith he hath pierced his Saviour Zach. 12. 10. and how severe the wrath of God is against sin even to the slaughtering of his owne Son and hence 1 Peter 4. 1. commeth he to hate his sins Psalme 97. 10. as God hateth them and to look backe thereon with godly sorrow 2 Cor. 7. 10. resolving for ever after to forsake them all How is the reformation of our selves newnesse of life wrought in us Onely by the promise of the Gospel whereby we feele the fruit of the rising again of Christ. What doth ensue hereof Hereby we are raised up into a new life having the Law written in our hearts and so reforme our selves Wherein then doth repentance properly consist In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us to the good which it requireth of us Rom. 12. 1 2. Esa. 1. 16 17. What is required in respect of the evil we turne from First knowledge of the evill then a condemning of the same together with a judging of our selves for it and then with godly sorrow for that which is past a hatred of it for ever and all this because it is sin and displeaseth our God What is required in regard of the good we turne unto First a knowledge and approbation of good to be done with a purpose of heart to doe it then an earnest love of the same shewed by care desire and endevour Can men repent of themselves or when they list No for it is the gift of God given unto them that are born againe Is it sufficient once to have repented No we must continue it alwayes in disposition and renew it also in act as occasion is given by our transgressions and Gods displeasure for there is none of Gods Saints but alwayes carrying this corruption about them they sometimes fall and are farre from that perfection and goodnesse which the Lord requireth and therefore stand in need of repentance so long as they live When then is this repentance to be practised of us The practice of repentance ought to be continually an abhorring of evill and cleaving unto that which is good Rom. 12. 9. for as much time as remaineth in the flesh after our conversion 1 Pet. 4. 2 3. yet at times there ought to be a more speciall practice and renewing thereof as after grievous falls Psal. 51. in feare of eminent judgements Amos 4. 12. Gen. 33. 2 3 c. or when we would fit our selves to receive speciall mercies Gen. 35. 2 3 c. In what manner must the especiall practice of repentance in such
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
comming of his Son to judgement for the elects sake who with singular love and affection long for it saying Come Lord Jesus come quickly Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtaine full salvation and enjoy the fruition of that glory prepared for us before the beginning of the world 3. That God would get himselfe glory by the finall confusion of his enemies What are the words of the third Petition Thy will be done in Earth as it is in Heauen Mat. 6. 10. Luke 11. 2. What is the summe of this Petition That God would grant us that we may voluntarily and willingly subject our selves unto him and his providence That renouncing the will of Satan and our owne corrupt inclination 2 Tim. 2. 26. 1 Peter 4. 2. and rejecting all things that are contrary to the will of God we may doe his will not as we will nor grudgingly but readily Psalme 119. 60. and heartily Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven Psalme 103. 20. Finally that obedience may be given to Christ in ruling us untill we be as the holy Angels What is meant by this word Thy. Hereby we exclude all wils opposed to or diverse from the will of God whether the will of Satan 2 Tim. 2. 26. or our owne 1 Peter 4. 2. naturally corrupt and enthralled to Satan yea whatsoever unlawfull intentions or desires repugnant to the will of God 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to Gods will we pray that all wils of wicked Angels Zach. 3. 2. and men Psal. 140. 8. as contrary to the will of God may be disappointed We desire also the suppression of our owne will as that which being prone to all sin as a match to take fire is naught and repugnant to the will of God so far are we from having any free-will naturally to doe that which is good Psalm 86. 11. 119. 37 Gen. 6. 5. 8. 21. Rom. 8. 6. 7. 24. which we must bewaile both in our selves and others 2 Pet. 2. 7. Ezek. 9. 4. freely acknowledging that we cannot of our selves doe the will of God but by his assistance and desiring grace that we may obey his will and not the lusts of our flesh How manifold is the will of God Twofold Deut. 29. 29. 1. His secret and hidden will whereof the Scripture speaketh thus If so be the will of God 1 Pet. 3. 17. whereunto are to be referred his eternall counsell the events of outward things Pro. 27. 1. times and seasons c. Acts 17. 1. 2. His manifest will which is revealed and made knowne unto us in the Word both in his promises which we are to beleeve and in his precepts and commandements which as conditions of obedience in way of thanksgiving annexed unto the promises we are to performe What will are we to understand in this petition Not so much that part which God keepeth secret from us as that part thereof which he hath revealed in his Word wherein is set downe what we ought to doe or leave undone How doth that appeare 1. Because it is unlawfull to search or enquire into the secret will of God and impossible for man to know it untill it come to passe whereas to the doing of this will knowledge is requisite 2. No man can resist or withstand Gods secret will neither is it any thank for us to accomplish it Acts 4. 28. 3. There are no promises for performing the secret will of God seeing a man may doe it and perish as Pilate c. 4. God proposeth many things in his secret will for which it is not lawfull for us to pray What then must we especially pray for in the secret will of God That when God bringeth any thing to passe by his secret will which is grievous to our natures we may with patience and contentment submit our wils to his will Acts 21. 14. What doe we aske of God in this petition concerning his revealed will 1. That we may know his will without the which we cannot doe it 2. That we may doe all his will being knowne and shew our selves obedient to our heavenly Father and Lord. 3. That he would bestow upon us the gifts and graces of his Spirit that so our hearts being by grace set at large strengthened and directed Psal. 119. 32 36. we may be enabled to doe his will 4. That he would remove from us all things that shall hinder us from knowing his will and putting it in execution as ignorance of the revealed will of God Psal. 119. 18. rebellion disâ—bedience murmuring c. 1 Sam. 15. 22 23. all pretences and dispensations or powers presuming to dispence with the will of God In a word that so many as are subjects in the kingdome of Christ may doe the duty of good subjects and be obedient to the revealed will of God seeking his kingdome and his righteousnesse Matth. 6. 33. so that there is a mutuall relation of this petition to the former where we pray that God may rule as here that his rule may be obeyed What understand you in this petition by Doing Not a good intent onely in the heart or profession of obedience in word and pretence Matth. 21. 30. but an actuall and thorough performance of what is required of us Iames 1. 25. And therefore wee pray here that the will of God may not onely be intended and endevoured but also accomplished although it be with griefe and smart Phil. 2. 13. Acts 20. 24. What is here meant by earth and heaven By earth those that are in earth and by heaven those that are in heaven For here we propound to our selves the patterns of the Angels and blessed soules who being freed from all mixture of corruption doe in their kind perfectly obey God Psal. 103. 20 22. whereby we learne that our obedience should be done most humbly willingly readily cheerfully and wholly not doing one and leaving another undone even as the will of God is done by the Angels Matth. 18. 10. who therefore are set forth winged to shew their speedinesse Esa 6. 2. and round footed to expresse their readinesse to all and every commandement of God Ezek. 1. 7. But seeing we are sinfull and the Angels holy how can wee imitate them We desire to imitate them in the manner though we know we cannot equall them in measure and degree of obedience and hereby we are taught that we should endevour to the like holinesse and so grow therein daily more and more till we be like unto them not that we can performe it to the full as they doe As also in this regard God himselfe saith Be ye holy as I am holy Lev. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think that any man could come to the holinesse of God whose holinesse he is commanded to follow And this answereth to our desire
exercise of a Fast is in adversity and of a Feast in prosperity the Vow may be in both Who are the fit persons that may vow Such as have knowledge judgement and ability to discerne of a Vow and of the duties belonging to the performance of the same Numb 30. 6. Are all such bound to vow Not simply all for it is no sinne not to vow Deut. 23. 22. but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for neecessary ayde or they who being delivered from some necessary evill or have received some singular good where no vow hath gone before should witnesse their thankfulnesse Deut. 13. 21 22. Numb 30. 2. 6. 2. c. What have we herein further to consider That the Vow must be of lawfull things else it is better not to pay the Vow then to pay as Herod and the forty mentioned in the Acts 23. 14. And as the Munks Fryers and Nunnes vow wilfull poverty perpetuall abstinence from Marriage and Canonicall obedience and the people pilgrimage May we vow any thing which is lawfull to be done We may not vow any vile or base thing As if a wealthy man should vow to give to the poore some small value far under his ability for what either token of thankfulnesse can that be or what comfort in his troubles can he take of the performance thereof What have we secondly to consider That the vow must be of such things as are in our choice to performe How many wayes faile men against this Two wayes 1. In vowing that which we are not able to performe 2. In vowing that which otherwise by the Law of God we are bound to performe Who be they that vow that which they cannot performe They are either they whose strength doth faile through the common frailty of all men as those that vow perpetual continency whose lets come from themselves or they which cannot performe it by reason of subjection unto others as wives unto their husbands children to their parents servants to their Masters c. in whose power they are to performe their vowes or not to performe them Numb 30. 3 4. Why may not a man vow such things as he is otherwise bound to doe For that they are due unto God without the service of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinary service where the common and ordinary is only performed as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof What may we then lawfully vow An increase of Gods service as to pray more often every day then ordinary is used or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duty of those that have vowed 1. To have a diligent care to performe their vowes Eccles. 5. 3 4. Deut. 23. 21 22 23. For if it be a reproachfull thing to deale with God as with a man it is more reproachfull to deale worse with God then we dare deale with any man 2. Not to delay the performance of it Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes Gen. 35. 1. 1. By his daughters deflowring 2. By the rage and murther committed by his sonnes Is the necessity of performing vowes so great that they may no wayes be omitted Not so for to the performance of a greater duty a man may omit his vow for a time and after a time returne and be not a Vow-breaker As the Rechabites for safety of their lives came and dwelt at Ierusalem notwithstanding a former vow that they would not dwell in an house Jer. 35. 9 10 11. and yet God witnesseth that the vow was not broken thereby so to help our neighbours in some present necessity we may cease from any vowed duty at that time and not sin wherein the Papists greatly faile who having vowed unlawfully yet thinke they may not intermit their vowes If a man in vowing doth not consider sufficiently the greatnesse of the matter may he not break that vow that he hath not so advisedly made No the vowing being otherwise lawfull that rashnesse is to be repented but the vow must be kept What have we to learne of all this That we be advised in that we doe and not to enquire after we have vowed to find some starting hole where to goe out but either not to vow at all or if we vow to have a good remembrance of it and a diligent care in the due time to performe it Prov. 20. 25. Having spoken of those good things which we doe give unto God Let us proceed to that which we doe give unto our needy Neighbour What is Almes It is a duty of Christian love whereby such as have this worlds good doe freely impart to such as are in want 1 Iohn 3. 17. 1 Tim. 6. 17 18. Mat. 5. 42. How can it be both a duty and withall free 1. That it is a duty appeareth by many formall precepts touching this matter Deut. 15. 7 c. Heb. 13. 16. in that it is called our justice or righteousnesse Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others 1 Pet. 4. 10. Finally in that according to the performance or neglect even of this duty men shall be judged at the last day Mat. 25. 35. 42. 2. It is free not as being left by God unto our choice whether we will doe it or no but as proceeding from an heart as freely and as cheerfully performing this obedience to God and reliefe of our brother without compulsion of humane Law Who are to give Almes Whosoever hath this worlds good that is such a portion out of which by frugality something may be spared though it be but two mites and therefore not only rich men and housholders are to give but also such as labour with their hands out of their earnings and wages children out of their Parents allowance wives out of any portion they have in severall without their husbands or allowance from their husbands or out of the common stocke they enjoy with their husbands provided the husbands consent in whom the possession fundamentally remaineth be either expressed or by silence or not gainsaying implied Finally even they that live upon almes must spare something unto those that have little or no supply May there not be some cases wherein such as are accomptable to others may give without their knowledge yea against their will Yea as appeareth in the wise and commendable example of Abigail to wit when the life and whole estate of the giver or receiver may be now or not at all thus or not otherwise preserved for extreame necessity dispenseth with the ordinary course of duty
is laid up with God Esa. 49. 4. For that which is done for Gods cause though it be never so evilly taken or used shall certainly be remembred of God who will recompence it plentifully and lay it up among our good deeds Also this shall serve against him that is reproved in judgment for refusing such a profitable meanes What is the second degree of private Admonitions It is more publike then the former If thy brother heare thee not take yet with thee one or two Matth. 18. 16. For although he heare not the first admonition yet love will not give him over but as the case requireth and the nature and condition of the offender may be discerned to be easie or hard to repent the admonisher is to take with him one or if need be two at the most to assist him The first admonition not availing may we take whom we will to the second That choice is to be made which is likeliest to take effect and therefore we may not take his enemy or one that is not able to convince but we must chuse one or two such whom either he reverenceth or at least favoureth or otherwise may doe most good with him either by graciousnesse of speech or ability of personage or some other gift in a word such as be fittest both for gifts and authority to recover him or whom the Pastor may be one as he also may be the first May the first admonisher substitute another in his place the second time No for our Saviour Christ doth not leave it free so to doe but will have him that did first admonish to bee one both for the better confirming of the former dealing with the latter as also for keeping the fault of the offender in as much silence and secrecy as may be What is gathered hereby That great love and care of our Saviour Christ towards him as also what diligence we must use and what care for our brother What may not one alone deale with him the second time Because that by the testimony of two or three he might be brought to reverence now that which he would not at the first admonition And further that way may be made to the publike judgment of the Church yea to the others way before the Church which under two testimonies at least cannot proceed further against him for in the mouth of two or three witnesses every truth is confirmed Matth. 18. 16. Thus farre of the private admonitions What is the publike That which is done by the whole Church or the Minister assisted by the Congregation 1 Tim. 5. 20. for if the second warning serve not our Saviour would have the offender presented to the Church as to the highest Court Matth. 18. 17. not of greatest personages but of the most learned and beautified with inward graces whose presence he cannot chuse but reverence As in the book of Numbers a wife suspected of adultery was brought unto the Priest in the house of God that the reverence of the place and person might strike a feare in her heart to cause her to confesse the truth Num. 5. 15 16 wherein appeareth a further step and degree of Gods singular love and affection But the bringing of him to open shame seemeth rather hurtfull then profitable Not to the godly to whom it is prepared as a soveraigne medicine for his disease For as a wealthy man being sick assembleth a whole Colledg of Physicians to consult of his disease and the best remedy thereof so the whole Church in the like case having Vrim and Thummim that is treasures of knowledge should consult upon the recovery of the offender who therefore hearing their admonition is to be received notwithstanding his former obstinacy but the hearts of the wicked by the warning are the more hardned to their everlasting perdition Hitherto of the corrections which are in word what are they in deed Suspension Num. 12. 14. Exod. 33. 6 7. and Examination Matth. 18. 17. 1 Cor. 5. What is Suspension A certain separation of him that will not amend by admonitions from some holy things in the Church as 1. the use of Sacraments 2. some offices in the Church What is Excommunication The casting of the stubborne sinner out of the Church and delivering him unto Satan who being thus disfranchised of all the liberties and deprived of all the benefits and common society of the Church is separated as it were from that protection and mercy which may be looked for at the hands of God What is the end of this casting out It is two-fold First in regard of Gods glory Secondly in regard of men How in regard of God Because that his holy Name and Religion should not be evil spoken of by suffering wicked uncleane persons as blasphemers adulterers c. in the Church which should not bee like unto a stie but cleane from all shew of filthinesse for if in houses of good report a proud person detracter or lyer much lesse a drunkard or filthy person is not suffered much lesse ought such a one to be in the Church which is the house of the living God lest the Gospell come to reproach through such in that godlesse persons would thereby take occasion to open their mouths against the truth How in regard of men That likewise is two-fold either respecting the good of the person excommunicated or of the rest of the Church What is the regard that concerneth the Church That they be not infected with his naughtinesse and that they may keep themselves from the like offence for that if he remaine in the Church and be not punished First either men would be provoked to commit the like sinnes for the Apostle comparing a sinfull man to leaven 1 Cor. 5. 6. teacheth that a little leaven will sowre the whole batch so one wicked man will infect the whole Church Or Secondly the weak would take occasion thereby of falling away from the truth and others yet without would be holden from comming unto it What is the regard that concerneth him that is cast out That he being shamed may be brought to repent and turne unto the Lord as the Apostle saith of the incestuous person who should be cut off for the destruction of the flesh that is the naturall corruption and for saving of the spirit that is the man regenerate 1 Cor. 5. 5. 1 Tim. 1. 20. If the severity of this sentence be such as hath been declared how then tendeth it to Reformation They that are thus censured are only delivered to Satan conditionally if they repent not so it is a meanes either to bring them to Christ or send them to the devill as a hand almost cut off and hanging but by the skin is in danger to be lost unlesse some skilfull Chirurgeon binde it up What is to be done to him if he repent He is to be received of the Church whom as they loose in earth our Saviour Christ looseth in
last judgement in the world to come Why is Christ Jesus also called our Lord Because he is the Lord of glory and life that hath bought us 1 Cor. 1. 2. our head that must govern us and our Soveraigne that subdues all our enemies unto us Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1 19. Eph. 1. 22. Joshua 5. 14 15. Dan. 12. 1. Heb. 1. 10. 14 15. How hath he bought us Not with gold or silver but with his precious blood he hath purchased us to be a peculiar people to himself 1 Pet. 1. 18. What comfort have you by this Seeing he hath paid such a price for us he will not suffer us to perish What learn you from hence that Christ is our head to govern us To obey his Commandements and bear his rebukes and chastisements Luk. 6. 46. John 14. 15. Col. 3. 23 24. In what place of Scripture is the doctrine of Christs Kingdome specially laid down In Esa. 9. vers 6 7. For unto us a child is born and unto us a son is given and the government is upon his shoulder and he shall call his name Wonderfull Counsellour The mighty God The everlasting Father The Prince of Peace The increase of his government and peace shall have none end and he shall sit upon the throne of David and upon his Kingdome to order it and to establish it with Judgement and with Justice from henceforth even for ever the zeale of the Lord of hosts will perform this Psal. 110. 1 2. c. What are we here taught concerning Christs Kingdome The benefit that we receive by it and the cause of it How is the former set forth By declaration First of his person that he is a child born namely God made man whereof hath been spoken Secondly of his properties with the effects of the same How are his properties here expressed They are first generally set forth by comparison of the unlikelihood of his Kingdome with the Regiments of worldly Potentates VVhat difference or inequality is there That whereas other Kings execute matters by their Lievtenants and Deputies armed with their authority In our Saviours Kingdome although there be used instruments yet do they accomplish his will and purpose not only by his authority but also by his strength and vertue VVhat further doctrine doe you note hence That the man of sin or Pope of Rome is not the ministeriall head of the Church which is Christs Kingdom sith he is himselfe present yea and that most notably by his Spirit and more to the advantage of his Church then when he was bodily present Ioh. 16. 7. How are his properties set forth more particularly First that he should be called Wonderfull not that it should be his proper name which was only Jesus But that he should be as renownedly known to be Wonderfull as men are known by their names How is he Wonderfull Partly in his person as is before said and partly in his works namely First in the creation of the world Secondly in the preservation and especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is Wonderfull and first that he is Wonderfull in counsell and The Counsellour VVhat is here to be observed First in the government of a Kingdom counsell and wisdom are the chief as that which is preferred to strength Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure our selves that in the Kingdom of Christ all things are done wisely nothing rashly in which respect he is said to have a long stoal and a white head Rev. 1. 13 14. Secondly a great comfort for the children of God that our Saviour Christ is our Counsellour who giveth all sound advice Thirdly that when we are in any perplexity and know not which way to turn yet we may come to our Saviour Christ who is given unto us for a Counsellour By what means may we come to him for advice By our humble supplications and prayers to him How may we receive advice from him By the doctrine of God drawn out of his holy word which is therefore termed the man of our counsell Psal. 119. 24. VVhat is the next property That he is wonderfull in might and the strong God having all sound strength VVhat have we here to learn 1. That as he is wise and doth all things pertaining to the good of his Church so he is of power to execute all that he adviseth wisely 2. That as there is in us no advice of our selves so there is in us no sound strength to keep us from any evill but that as he giveth good advice to his so doth he with his own power perform and effect it Phil. 2 13. And therefore although we be as the vine of all other trees the weakest or as the sheep of all other beasts the simplest yet we have for our vine a gardner and for our shepherd Christ Jesus the mighty strong God 3. That we should take heed how we depart from his obedience for he will do what he listeth for if to obey be a good means to help us into the favour of our earthly Princes it will much more help us in the favour of the King of Kings VVhat other properties follow Two other which are as it were the branches and effects of the former 1. That he is the Father of eternities 2. The Prince of Peace Sith he is called the Father of eternities is there not a confusion of persons In no wise for it is a borrowed speech signifying that he is the authour of eternity VVhat doe you here gather That where other Kingdomes alter his is everlasting Dan. 2. 44. What doctrine is thereof to be gathered First that the Kingdom of our Saviour Christ being perpetuall he dasheth crushes in peeces al other mighty Monarchies Regiments that shall rise up against him and therfore that his Church subjects generally and every particular member need not to feare any power whatsoever Secondly that whatsoever we have by nature or industry is momentany like unto the grasse that fadeth away and whatsoever durable thing we have we have it from Christ. What is the second property arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subjects to continue in peace and quietnesse Of what nature is this peace It is spirituall Rom. 5. 1. Eph. 2. 14 15 16 17 1. When we have peace with God 2. When we have peace in our Consciences 3. When there is peace between men and men which ariseth out of both the former Where should this peace be established Upon the throne of David that is in the Church of God What is the cause of all this The love and zeal of God breaking thorough all lets either inward from our selves and our own sins or outward from the enmity of the Devill and
the world Esa. 9. 7. What fruit receive we by the Kingly office of our Saviour Christ By it all the treasures brought in by his Priestly and Propheticall office are dealt to us continually For from it all the means of applying and making effectuall unto us Christ and all his benefits doe come yea without it all the actions of his other offices are to us void fruitlesse and of none effect What comfort have we by this Hereby we are assured that by his Kingly power we shall finally overcome the flesh the world the devill death and hell To whom will this blessed King communicate the means of salvation He offereth them to many and they are sufficient to save all mankind but all shall not be saved thereby because by faith they will not receive them Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithfull in some sort also made partakers of this honor of his Kingdome Yes verily For they are made Kings to rule and subdue their stirring and rebellious affections and to tread Satan under their feet Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures and three offices of our Saviour Shew now in what state did Christ God and man perform this three-fold office In a two-fold estate 1. Of abasement and humiliation Phi. 2. 7 8. 2. Of advancement and exaltation Ph. 2. 9. Col. 2. 15. Eph. 1. 20 21. In the former he abased himself by his sufferings for sin whereof we have heard largely in the declaration of his Priesthood In the latter he obtained a most glorious victory and triumphed over sin thereby fulfilling his Priesthood and making way to his Kingdome What was his estate of Humiliation It was the base condition of a servant whereto he humbled himself from his Conception to his Crosse and so untill the time of his resurrection Phil. 2. 7 8. Wherein did this base estate of the Son of God consist In his Conception Gestation and Birth and in his Life diversly as in his Poverty Hunger Thirst Wearinesse and other Humiliations even unto death of which heretofore hath been spoken What learn you from this that Christ first suffered many things before he could enter into his Glory Luk. 24. 26. 46. That the way to reign with Christ is first to suffer with him and such as bear the Crosse constantly shall wear the Crown eternally Rom. 8. 17 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation His glorious condition Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection Acts 2. 24 31 36. and comprehending his Ascension Eph. 4. 8. Acts 2. 34. Heb. 9. 24 25. Sitting at the right hand of God his Father Psal. 110. 1 2 5 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world Mat. 25. 31. What is the first degree of this estate His glorious Resurrection for after he had in his manhood suffered for us he did in the third day rise again by his own power from the dead Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4. What it needfull that Christ being dead should rise again Yes it was for his own glory and our good Acts 2. 24. 1 Cor. 15. 21 22. How for his glory That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and a Saviour Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30 31. How for our good That having paid the price of our redemption by his death we might have good assurance of our full Justification by his life 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What speciall comfort ariseth from this that the Lord of life is risen from death 1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification that he that had the power of death is destroyed Heb. 2. 14. his works dissolved 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory 1 Cor. 15. 54. 2. It comforteth me because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world 3. It ministreth unto me a comfortable hope that I shall rise again in the last day from bodily death What fruits then are we to shew from the vertue of his resurrection We are to stand up from the dead to awake to righteousnesse to live unto God and dying in him or for him to look for life again from him Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself To let us know that as he had power to lay down his life so he had also to take it up again Joh. 10. 18. What gather you hence That being Lord both of quick and dead he can and will both quicken our souls here to the life of grace and raise our bodies hereafter to the life of glory Rom. 14. 9. John 5. 21. Phil. 3. 21. Why did he rise the third day Because the bands of death could no longer hold him this being the time that he had appointed and the day that best served for his glorious resurrection Act. 2. 24. Mat. 20. 17. 12. 40. Why did he not rise before the third day Lest rising so presently upon his death his enemies might take occasion of cavill that he was not dead Mat. 27. 63 64. 28. 13 14. And why would he not put it off untill the fourth day Lest the faith of his Disciples should have been weakned and their hearts too much cast down and discouraged Mat. 28. 1. Luc. 24. 21. What gather you hence That as the Lord setteth down the tearm of our durance so doth he chuse the fittest time of our deliverance Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation His Ascension Mark 16. 19. Ephes. 4. 8 9. For we beleeve that Christ in his humane nature the Apostles looking on ascended into heaven What assurance have you of Christs Ascension The evidence of the Word the testimony of heavenly Angels and holy men Luc. 24. 51. Acts 1. 9. Wherefore did Christ ascend into heaven Because he had finished his Fathers work on earth Joh. 17. 3 4 5. and that being exalted in our nature he might consecrate a way prepare a place Joh. 14. 2 3. and appear in the presence of God to make intercession for us Heb. 4. 29. 9. 24. VVhat benefits did he bestow upon his Church at his Ascension He triumphed over his enemies gave gifts to his friends and taking with him a pledge of our flesh he sent and left with us the earnest of his Spirit Eph. 4. 8. Heb. 10. 12. 20. 2