we presently fall a committing the contrary Vice Hope is a sure and certain expectation of Everlasting Life Hope freely to be given for Christs sake and of a mitigation or asswagement of present evils and of a deverance from the same evils of this life and an expectation and looking for all Blessings necessary unto Salvation according to the Counsel and Will of God which Hope springeth from Faith for it is an expectation of such good things to come as God hath promised and Faith believed In expectation especially consisteth the very nature of Hope Rom. 8.24 If we hope we wait The proper object of Hope consisteth in good things herein it differeth from Fear These good things are not past nor present but to come neither are nor have been seen for Hope which is seen is no hope Rom. 8.23 They are such good things as God hath promised for true Hope is termed The Hope of the Gospel Col. 1.23 And such as Faith believeth for Faith is the ground of things hoped for Heb. 11.1 And By Faith we wait Gal. 5.5 Faith is the Mother Hope the Daughter Faith brings forth Hope and Hope nourisheth Faith for except a man hopes and waits for that which he believes his Faith will soon decay and according to the quality and quantity of Faith is the quality and quantity of Hope Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates and from Temporary Faith A man hath never Faith to believe but he hath Hope which makes him expect what he believes yet true Hope may be mingled with Fear for if there be nothing but Hope it is a sign that Hope is not good This lively Hope makes us labor for the accomplishment of what we believe it keeps our heads above the waves of Adversity without which of all men a Christian is most miserable 1 Cor. 15.19 it being simply and absolutely necessary to Salvation for where no Hope is there is no Faith And as it is true That no man can hope except he first believe the Promises so it is as true That Faith is necessarily upheld and nourished by Hope Faith is Hopes Foundation Hope Faiths Nourishment Faith believes the Promises Hope waits for the fulfilling of them Faith believeth and is perswaded of life Eternal Hope looketh when it shall be revealed for this cause Paul saith We are saved by Hope Rom. 8.24 The Love of God is a holy Disposition of the heart arising from Faith Love whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things which Love is so Necessary to Salvation as he that hath it not is in a cursed and damnable condition he is not in Christ if he do not love for there is a tye between all these Faith Repentance Love therefore they are used promiscuously And indeed if we Love not God we rob him for he bought us to be his that is to love him otherwise we rob God of our selves Now the way to Love God is To pray earnestly to acknowledge the power of the Holy Ghost to go to him and say Lord of my self I am not able to do it This acknowledgement of the power of the Holy Ghost is the way to prevail for unless the Holy Ghost kindle this fire of Love in us from Heaven we shall no more have it then cold water is able to heat it self Though the Preachers speak with the tongues of Angels yet shall we not be brought to love the Lord till he shew himself to us till he opens the cloud and shews us the Light of his countenance It was Moses his Prayer Shew me thy Glory that is thy Excellency which is exceeding glorious Moses asked not this to no purpose to satisfie his fancy for then the Lord would not have heard him but that by the better knowing the Lord he might love him the more for a principal means to the love of God is the knowledge of God and indeed therefore we love him not because we know him not This is the reason the Angels and the Saints love him most because they know him most and why in heaven when we shall be present with him shall we love him so abundantly but because we shall then know him face to face The Fear of God Fear is To acknowledge the infinite Anger of God towards sin his great Power to punish sin his Wisdom and Justice and that Right and Dominion which he hath over all Creatures which Fear is a great part of the Worship of God and one infallible Sign of the true Religion for that Religion is true wherein God is truly worshipped and that is but one and in it onely men shall be saved Which true Christian Religion is a Spiritual Band whereby men in a certain holy Reconciliation are made one with God and are kept in his Love and Fear that at length they may be made partakers of his heavenly Glory and of blessed Life And though all grant that to be the true Religion which hath been delivered by God himself yet which may be that Religion delivered from above will never be agreed on amongst men till our Lord Jesus returning to Judgement decide the Controversie Now we must not understand this Fear to be a servile Fear arising from a knowledge and an accusing of sin and from a feeling of Gods Judgement and Anger against sin and is a shunning and hatred of God and Punishment not of sin and is so much the greater how much the more certain expectation there is of everlasting Damnation and how much the greater despair there is of the Grace and Mercy of God But the Fear required in this Commandment is a Filial Fear such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and yet notwithstanding are always perswaded of the love and minde of their Father towards them So that the Fear of God in the Regenerate in this life is an acknowledging of sin and the wrath of God and an earnest grief for the sins committed for the offending of God and for those calamities which by reason of sin both we and others sustain with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ Mat. 10.28 Thus God alone is the proper object of Fear for what fear is due to man is due to him onely in and for the Lord whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him which is to be feared And the extent of this Filial Fear of God is so large as without it other holy Duties cannot be well performed yea the whole Worship of God is often comprised under it Thus Mat. 4.10 Christ expresseth the Text Deut. 6.13 And thus Mat. 15.9 Christ expresseth the Text Isa 29.13 The Vices contrary to the Vertues in general contained in this Commandment
on him and that Christ will take him when this is done then a man receives Christ by Faith and from this Faith issues this Love These two great radical Vertues Faith and Love are the two Pillars as it were upon which the Fabrick of our Salvation is built for nothing makes us the Sons of God but such Faith as is accompanied with Love and good Works It is Gods pleasure to save us in this maner that it may be of grace To love any man because he is a Christian and a childe of God is a sensible and certain note that he is partaker of the true Love of God in Christ And it is much easier to love Holiness in the Saints then in God himself because he is far remote from us and they amongst us are visibly seen therefore unless we finde our hearts inwardly moved to love them yea with a natural affection as it were we but pretend to love God Love is a commanding Affection yea Love and Hatred are as it were the great Lords and Masters that divide the Affections between them Now the Reason why we hate God naturally is by reason of that opposition and contrariety which is between God and every Man by Nature for all Love comes from similitude and agreeableness therefore this sinful Nature of ours must be broken in pieces and subdued again new-molded and framed before it can ever be fit to love God Hence it is that any natural man that hath the most impure heart may to escape Hell and get Heaven do all the works the Papists require and for the same end that they require them but to do it out of love to God that is a thing no Hypocrite can reach to and therefore the giving a cup of cold water proceeding from Love is a better work then a Martyrdom the giving ones body to be burned and all that he hath to feed the poor if it come not from Love yea then all this coming not from Love is to God more acceptable the very will of doing the least good though the deed be never done so the Will arise from this affection of Love But when a man loves not he breaks the whole Law for as Love is the keeping of the whole Law so the want of Love is the breach of the whole Law Now true love looks first to Christs person next to the Promises and benefits we have by him And this love to God doth not so restrain us but we may love the Creature also yet so that if this Love to the Creature doth over-ballance or any away lessen our love to God by the inordinateness of it to the Creature then is it an adulterous love Nor doth it restrain our liberty for he that gives his heart to God hath as much liberty as he that followeth his lusts all the difference is the one is an unjust owner the other the Lord hath made the steward of his own heart so that he hath it as before onely now he doth use it at Gods appointment before it was at his own What it is to love God 1. To acknowledge God to be exceeding good bountiful and merciful not onely in himself but also in us and towards us and that therefore he doth imploy his Power Wisdom Justice Mercy and Goodness to our Salvation and so through the acknowledging of this his infinite goodness towards us to love God as that we more covet and desire our conjoyning and conformity with him and the execution of his Will then all other things whatsoever 2. To leave and relinquish all things rather then to be bereaved of his communion and fellowship or to offend him in any thing and to be ready to part with all other things which we love for his sake and to care for nothing more then how we may do things acceptable and grateful to him There are five kindes of Love viz. 1. Love of Piety when we desire the preservation of any thing 2. A Love of Concupisence that is to love a thing meerly for our use 3. A Love of Complacency so the Master loves a towardly Schollar 4. A Love of Friendship that is a Reciprocation of affection 5. A Love of Dependance that is to love one on whom all good depends so we are said to Love God yea with the three last kindes of Love Love is threefold 1. Natural wherewith we love our selves children wealth c. 2. Sinful that carries natural love the wrong way to love sinful things 3. Spiritual which sets limits to this Natural love yea elevates it and makes it an holy love Love to God is twofold 1. General or Natural which is in every one by Nature Thus the wicked love God as he is Summum Bonum and doing good to all touching outward affairs This is not true Love 2. Special when a man upon true evidences perswading himself of Gods Love to himself in particular doth upon this sensible feeling and perceiving of Gods goodness return unto God all his Heart all his Soul all his Stength in Love and Thankfulness The right order of Love 1. God in the first place must be loved for that is the cause of love to our Neighbor 2. We must love in Man onely those things which are to be loved not those things which are to be abhorred 3. We must not love those more or less who are equally to be loved nor those equally who are more or less to be loved 4. We must love the Creator for himself but the Creature for Gods sake The right order of Love as touching the degrees thereof 1. We must love those that belong to the Church in general before a private Member thereof 2. Those of the houshold of Faith before those which are not for they are Sons with us as well by Adoption as Creation 3. Those to whom we are bound by any bond of duty nearer to us then other men 4. Not strangers so much as acquaintance not enemies so much as friends 5. For equals we must proportion our affection to them more or less as they are more or less profitable to the Church of God The love of God is wrought in us two ways 1. By breaking our Nature in pieces as it were that is by Humiliation and the Law 2. By moulding it anew which is done by Faith and the Gospel A man may also be assured of his love to God 2 ways 1. By his conformity to him in Holiness not in equality and perfection but in similitude and conformity 2. By the weaning of his affection from the things of this world so far forth as they are severed from the Fear and Love of God The Reasons why he that loves not Christ shall not be saved 1. Because there is a Curse on him and a woe due to him for to serve God and not to love him is but Hypocrisie which is to do the outward action without the inward sincerity that is without Love 2. Because he breaks the Evangelical Law now
he that breaks the Law hath a curse due to him 3. Because he is an Adulterer now in the Law of God an Adulterer ought to dye and he that loves not the Lord is an Adulterer that is he is false to the Lord that should be his husband and loves somewhat else 4. Because he slights and rejects the Lords gracious offer The Disposition of all those that love God is To have their hearts after Gods own heart and this is proper to the Saints And the way to know whether our hearts be so or not is by doing these two things viz. 1. By hating what God hates for our actions are effects of our affections 2. By loving those that fear the Lord and hating those that are enemies to him The difference between the love of God and fear of God viz. 1. The love of God ariseth from a Knowledge of Gods goodness The fear of God ariseth from a Knowledge of Gods Justice and of his Power to punish sins and of that Right which he hath over all Creatures 2. Love pursueth good as God and our conjunction with him but Fear flieth evil or the displeasure and wrath of God and our separation from him The right maner of love to God 1. It must be with all the heart that is the whole stream of our affections desires intentions and endeavors 2. It must be with all our might that is according to the Talent that God in any kinde hath given us 3. It must be with the whole man with all the faculties and powers both of soul and body Deut. 6.5 4. We must love God above all that is incomparably above all absolutely for himself and all good things for his sake Mat. 10.17 5. We must be rooted and grounded in love that is not by fits and starts but to be permanent in love 6. It must be diligent and operative not an idle and negligent love 7. It must be free without constraint sound not in hypocrisie total without division continual without end Why we must love the Lord above all 1. Because he is most Excellent and the most amiable of all 2. Otherwise we love him not as God 3. Else we should not love him constantly 4. Because he hath done for us more then all 5. Because he is the uttermost end of all Natures The way to be rooted in Love is 1. To be rooted and grounded in Faith 2. To pitch our love on Christs person not to love him for by-respects Wherein our love must be diligent 1. In preparing for Christs coming 2. In adorning and beautifying the Soul for the approach of her Lover 3. In keeping his Commandments God dealeth not hardly with us in requiring love and that for these Reasons 1. It is that which every one may do 2. He might have required far harder things 3. It is for our own benefit The effect of love in the heart 1. It makes the heart to cleave unto God and to be well pleased with him simply for himself 2. It moves the heart to seek by all means possible to have true worship with God in Christ The signs of our love to God 1. Obedience both Active and Passive to Gods Commandments Joh. 14.15 2. A careful hearing conscionable keeping continual meditating and effectual practising of Gods Word Joh. 14.23 3. A true love towards our Brethren 1 Joh. 4.20 5.1 The signs of hatred of God viz. 1. If we desire that he were not that there were no God to call us to Accompt 2. If we look on him as upon a Judge onely and not also as a loving Father 3. When we look on God and his ways as contrary to our hearts 4. If we love any thing as Wealth and Pleasure more then God The Tryals of our love to God in Christ 1. By the quickness and activeness of the heart after Christ 2. By the Affections as grief when he is absent joy when he is present 3. By hating sin and loving the Saints 4. By doing for his sake yea matters of greatest difficulty 5. By the Bounty as to part with Credit Liberty yea all for Christ 6. By walking with the Lord that is by observing his dealing to us and ours to him again 7. By the Diligence of our love by the pains we take for his glory 8. By our Desire of the present enjoyment of the thing beloved without deferring 9. By the Wages thereof for love desires no wages but the thing loved so that he that loves the Lord indeed would serve him for his own sake were there no Reward here nor Heaven hereafter for Love is its own wages 10. By its Constraining us to please God for if we love the Lord it will put such necessity upon us to please him to obey him in all things to do what he requires whatsoever is for his advantage that we cannot chuse but do it 2 Cor. 5. The Tryal of the Bounty of our love 1. When it crosseth Advantages to our selves 2. When it crosseth self-Self-love for every man hath some particular Temptation 3. When it is done chearfully and willingly not grudgingly and niggardly Tryals of our love to holy men 1. To love all the Saints to love all grace all holiness in all the Saints 2. To love none but the Saints with the love of Complacency indeed the love of Pity reaches to all Mankinde 3. To love them as they excel in grace in holiness as they are more strict c. 4. By delighting in their Company and by the fruits of love to them The Properties of Love mentioned in the Holy Scripture whereby we may examine whether we have true love or no 1. Love is Bountiful 1 Cor. 13. God observeth what his service doth cost us 2. Love is contented with nothing but love again the sanctified are not content with Mercy without Grace 3. Love desireth the second coming of Christ 2 Tim. 4.8 It loves his Appearance here also in the beauty and purity of his Ordinances 4. Love delighteth to be always speaking of the party loved Do we make the Lord Jesus our Discourse 5. Love will do much and suffer much and both willingly for the party beloved 6. Love is like Fire in four respects 1. It is Active it will set all thy faculties awork for Gods service 2. It is Quick it will not delay from day to day what God requires of thee 3. It is Vehement it will bestow the height of your intentions about holy things 4. It is Powerful it overcomes all impediments still aspiring towards Heaven 7. Love commandeth all the Affections especially Anger when impediments cross us This is Zeal Fear to tremble at Gods Word at his Judgements 8. Love doth things freely and not looks for an exact Recompence which is manifest in these two things 1. It will not limit it self in Duties 2. It will not indent with God for Reward 9. Love to God hateth sin many are angry with sin but hate it not 10. Love loveth the Saints of God for they are his Image differing onely in degrees The sincerity of our love to the Lord may
it Must we never pray it because it may not always be absolutely necessary may it therefore be never expedient Hence then never let any sober Christian more undervalue this Form for Prayer for the reason onely of others thinking too highly of it nor admire it for the reason of others vain undervaluing it but pray it in Knowledge Faith and Fervency without which the words are as a dead letter This Form is compleatly Comprehensive of all things petitionable whether Spiritual Temporal or Eternal an exact Epitomy of what God hath promised to give or man hath leave to ask It is that Form of words for Prayer which our Savior taught his Disciples commanding them when they pray to say Our Father which c. Next follows that Creed which vulgarly is stiled Apostolical whereby we make Confession of that Faith which believes in one God even the true God one in Essence Deut. 6.4 Three in Persons 1 Joh. 5.7 The Father the Creator Psal 134.3 the Son the Redeemer Rom. 5.18 the Holy Ghost the Sanctifier 1 Pet. 1.2 which Believes that the Holy Eph. 1.3 4. and Catholick Church Isa 54.2 consists of the Faithful people of God which Believes that there is a Communion of Saints Eph. 4.15 16. Pardoned of all sins Isa 44.22 Appointed to Rise from Death and to enjoy Eternal Life both in Body and Soul Joh. 6.39 40. In the next a word of the Decalogue in general How in the Table of mans Heart it stood engraven before it was repeated in stone Also how and in what maner the Law was given How many ways the Decalogue's divided with Rules concerning the substance and meaning thereof in general Various and voluminous are the Expositions on the Commandments but here as in a Map quasi uno intuita thou mayest descry the whole Region of the Law of God The same may be said of the whole Work as it stands in relation to the subject it treats of Now because we are not under the Law but under Grace some have dream'd That the Enacting of the Gospel hath Repealed the Statutes made when Moses was Speaker the Lord awaken them Do we now make void the Law through Faith God forbid yea we establish the Law Rom. 3.31 David a man in request with God a man after his own heart took the Testimonies of God for his Heritage for ever made them the joy of his heart and resolved to keep the Commandments of his God Psal 119.112 115. and in ver 126. he saith It is time for thee O Lord to work for they have made void thy Law and in the next Verse most passionately declares his affection saying I love thy Commandments above gold yea above fine gold A plain Discovery why others reject them But if thou wilt live keep the Commandments Prov. 7.2 keep them exactly universally constantly chearfully and sincerely Have no Gods but One and that the onely true God Worship no Created thing In vain do not take Gods Name in thy thoughts actions or otherwise Consecrate the Seventh day Reverence thy Superiors but not with Religious Worship Commit no Adultery by the eye or otherwise Do not play the Thief in thy Calling or otherwise Give no false Testimony and endeavor after that excellent gift of Contentation Thus with holy David have thou respect to all the Lords Commandments and that continually Psal 119.117 for the Lord sheweth Mercy unto Thousands of them that love him and keep his Commandments Exod. 20.6 The next is touching the Infinite Love of God to Man The Decree of Election according to the good will and pleasure of God from all Eternity The Creation of all things out of nothing without any Instruments Means Assistance or Motion onely by the Word of God alone The Redemption of Man by the Imputation of the sufferings of the punishment due for sin in the person of our Mediator Vocation whereby we are called from Darkness to Light from a state of Nature to a state of Grace from out of the World to the Kingdom of Heaven from being Limbs of Satan to be Members of Christ from Children of Wrath to become the Heirs of Heaven Justification whereby God absolveth true Believers from the guilt of sin by the Imputation of the Righteousness of Christ Sanctisication or the inward changing of a justified man purged from all the corruption of Nature and endued with inward Righteousness whereby the Image of God is restored in him Adoption whereby the justified through the Union they have with Christ are accounted of God as his own Children Regeneration or the repairing of the decayed estates of our souls the Holy Ghost actuating the hearts of Gods Elect to a free constant and faithful exercise of a holy life Conversion or mutation of a corrupt Minde Life and Will into a good stirred up in the Chosen by the Holy Ghost through the Preaching of the Gospel Repentance that inward and continual sorrowing and mourning for the Commission of sin joyned with Faith Humiliation and a constant turning from all sin unto God with a hatred and loathing thereof thus accompanied with both inward and outward amendment and New Obedience whereby a man is renewed unto that whereunto he was enabled by Creation whereby being endued with Faith and Repentance he doth according to the measure of Grace received endeavor to yield Obedience to all Gods Commandments with the whole man for which end even the Revelation of the Mystery which was kept secret since the World began was made known to all Nations Rom. 16.26 The next speaks of Fasting that holy and extraordinary Abstinence from the commodities of this life for our better humiliation and preparation to Prayer when any Judgement on our selves or Brethren is either threatned feared begun or executed How this part of Divine Worship hath been of late years prophaned in this Land may to this day be read in the Euroclydons of Gods fearful Judgements Insomuch as it s now necessary that we Fast for our Fasts For did we not Fast to Wrath to Revenge to Strife to Envy to Debate Did we not Feast our Lusts when nought but the posture of a Bulrush could denote our Fasting Did we not Fast at Noon to surfet at Night Did we not even then afflict our Brethren in stead of our Souls Did we not finde pleasure in the day of our Fasts and exact all our Labors Did we not draw Iniquity with cords of Vanity even then when we should have loosed the Bands of Wickedness Did we not even then load on weights grievous to be born in stead of undoing the heavy Burthens Did we not even then also receive the gain of Oppression in stead of letting the oppressed go free Did we not then likewise take the staff of Life from such as were half famished before in stead of dealing our bread to the hungry Did we not then also cast the poor out of their own Dwellings in stead of bringing them that were cast out into our own
resteth secure for Salvation 2. A Spiritual Joy of heart in regard of the benefit of Faith 1 Pet. 1.8 2. A clear Conscience that is a faithful endeavor to approve our selves unto God by doing what is acceptable and avoiding what is offensive to his most excellent Majesty The ground of this clear Conscience is Love for a sense of Gods Love worketh love to God and it is always accompanied with a pure heart 1 Tim. 1.5 2 Cor. 1.12 These two things are especially Requisite as Helps to Faith 1. A faithful Remembrance of Gods Promises 2. A right Application of them For the right application of Gods Promises three things are to be observed viz. 1. The matter contained in them 1. General concerning supply of all good things and deliverance from all evil Gen. 3.15 22.18 Rom. 8.28 1 Cor. 3.22 2. Particular fit for our particular estates and needs and they concern 1. This life therin 1. Temporal things as 1. To Supply things needful 2. To Remove things hurtful 2. Spiritual things Jer. 31.33 c. Luke 11.13 2. The life to come for which heavenly and glorious things are promised Luke 23.43 1 Cor. 15.22 Phil. 3.21 Mat. 25.34 2. The kinde or quality of them viz. 1. Absolute which God hath simply and absolutely determined to accomplish even as they are propounded so all saving and sanctifying Graces being absolutely necessary to Salvation are promised to all Gods children 1 Cor. 1.5 and eternal life Joh. 10.28 2. Conditional which are no farther promised then God in his wisdom seeth to be most for his own glory and his childrens good and are no otherwise to be prayed for by us Thus conditionally are promised 1. All Temporal Blessings which Lazarus an holy man wanted Luke 16.20 2. Freedom from all Crosses and troubles what Saint hath not had his part in some of them 3. Freedom from all Temptations as our Head was tempted so have his members been from time to time 4. Less principal Graces which are called Restraining Graces These the Spirit distributeth severally 1 Cor. 12.8 Not all to every one some to one some to another 5. The measure of sanctifying Graces for though every Saint hath every saving Grace in him yet have they not all a like measure some have a greater and some a less 3. The maner of propounding them 1. Expresly declared and they are either Generally propounded to all Or Particularly applyed to some particular persons 2. By consequence imployed in the Examples Prayers of Saints 1. By those Blessings which they have enjoyed 2. By those which they have prayed for in Faith and obtained Our laboring to strengthen Faith is of much use to us especially these three ways 1. In getting Assurance of Pardon after some sin is committed 2. In Conflicts with strong Lusts 3. In want of Spiritual Graces The use of Faith in Prosperity viz. 1. It maketh us acknowledge That it is the Lord who hath so disposed our estate 2. It maketh us rest upon God for the time to come that all shall go well with us for Faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not accomplished Faith hath also a double use in Adversity viz. 1. It upholdeth us in the present distress when else we know not what to do 2. It maketh us patiently wait for deliverance Hos 6.1 2. for God having promised to give a good issue Faith resteth upon it even as it were now and already accomplished The Vices repugnant unto Faith and forbidden in this first Commandment viz. 1. Unbelief which assenteth not to such Doctrine as is heard and known concerning God 2. Doubtfulness which neither stedfastly assenteth to it nor altogether gainsays it 3. Distrust which applyeth not unto it self the knowledge which it hath of God and his Promises and doth through fear of Gods forsaking us surcease the doing of that it should do 4. A Dissembling or Hypocritical Faith 5. Temporary Faith or a Revolting from Faith 6. A Tempting of God stubbornly and proudly provoking him to anger 7. Carnal Security without thinking of God his Will or our own miserable estate under sin Faith doth the Sun in 's Zenith far out-shine Inflames with Love and makes us all divine Cancels our Debts makes all our Reck'nings ev'n Takes wing at Christ and flies us up to Heav'n Lifts us above the World and does advance Hope ' yond Hope and rests us in Assurance Which first sucks life from Faith returns back then The sap much stronger to the Root agen He that hath Faith hath Heav'n onely does stay To take a Death and Cross or two in 's way §. 3. Of Humility HUmiliation is the fruit of Faith and the first effect whereby Faith which lies hid in the heart doth appear And in the very instant when a sinner begins truly in heart and conscience to humble himself before God he is then entred into the state of Salvation Now if a man finde himself hard-hearted and of a dead Spirit so as he cannot humble himself as he ought or as he would such persons if they humble themselves must be content with that Grace which they have received for if thou be truly and unfainedly grieved for this That thou canst not be grieved thy Humiliation will be accepted And though it may be thou art more humbled and hast a greater grief for an earthly loss then for thy committed sins yet mayest thou even then be truly humbled and grieved for thy sins too because the one is a bodily natural and sensible loss and the other a supernatural insensible and spiritual Now sensible things do more affect and urge the minde then the other The heart of man cannot be lifted up in Assurance of Gods favor to the apprehension of heavenly things unless it be first abased by true Humiliation brought to nothing in it self To this must be added Faith for in the practice of a Christian life the duties of Humiliation and Faith cannot be severed Till the heart be throughly by Humiliation prepared by being broken with the sight of sins and Gods wrath Christ and the Gospel is preached to it in vain and though some drink in the Truth of the Gospel with their Education yet such usually hold not out without also sound Humiliation Thus by the Spirit of Elias is meant a sharp Ministery to shew men their sins that they may be throughly humbled and prepared else they will never take Christ so as to keep close to him for without sound Humiliation sin is not accounted the greatest evil nor Christ the greatest good We cannot love Christ till upon the consideration of our sins we are humbled for them and are become poor in Spirit and then the Lord regards us highly and will raise us up but the want of sorrow for sin is a greater Argument of the want of love to Christ then the sin it self Now Humiliation is not required as a Qualification antecedent and precedent to
be known these two ways 1. By our even carriage towards him not sometimes for him and sometimes for our lusts 2. By our constant carriage by our continuance and holding out in his service yet daily infirmities break not the Covenant so long as our hearts are sincere and we take not another husband that is love not any lust more then Christ Reasons or Motives perswasive to love the Lord viz. 1. The Commandment of God The Exhortations of the Prophets and Apostles Deut. 6.5 Mat. 22.37 Mark 12.30 2. The Examples of the holy men of God Prophets Apostles Martyrs c. as Abraham Gen. 12. Josh 23. Peter Joh. 21. 3. The Excellency of it for it knitteth and bindeth all other Vertues together yea he that loves is in God and God in him 4. The Profit of it for all things work together for the best to those that love God Rom. 8.28 5. The Necessity of it for without love all other Vertues and rare Perfections profit us nothing 1 Cor. 13. 6. It sets a Price on all we do be it never so small be it but a Cup of cold water given in love 7. We lose not by this love which is contrary to all other loves even in that 8. The Lord is Worthy of our love for all Excellency is in God and he is wholly delectable 9. The consideration of the Greatness of God might command our love yea seeing this great and mighty God is a suiter to us for it 10. The easie Conditions he requires of us for he might have commanded us to offer our children in Sacrifice and our bodies to be burned in being our Soveraign Creator and we his Creatures 11. God hath planted this very Affection of Love in us for this very end and doth he then call for more then his own 12. We have engaged our selves to love the Lord being Baptized in his Name nay he hath bought us too and loves us yea so as he gave even himself for us Doth not this deserve Love O consider this all ye Adulterers that divorce your selves from Heaven to be enamored with Hell and your own Damnation What lieth in the understanding between God and us that hinders Love for Love uniteth 1. Temptations to Atheism 2. Temptations to think that the Scriptures are not true 3. Temptations to think amiss of God in any thing 4. Temptations to doubt of the favor of God The two main Impediments of our love to Christ 1. Strangeness for it dissolveth Love breeding Ignorance and Fearfulness but a truly grounded holy Boldness is the Parent and Nurse of Love 2. Uncircumcision of heart or worldly-mindedness Deut. 30.6 that is worldly Lusts worldly Cares worldly Desires when they abound in the heart The Means to enable us to Love the Lord viz. 1. Labor to know him Beseech the Lord to shew himself to thee for till then thou wilt never love him 2. We must labor to know our selves We must consider our sins what we are what hearts we have what lives we have led 3. We must labor to get the Assurance of Gods special Love to us the two notes whereof are these 1. The Love of our Brethren for then we love God and then he loves us 2. Our love of God for whom God loves to them he gives his grace to love him again 4. Prayer for it is a lovely Suit and think you that if we request to love him he will deny it us surely no Jam. 1.17 5. A careful and diligent Hearing of Gods Word with continual Meditation on the same whereby we attain to Faith which inflames us with Gods love towards us and thereby stirs up again our love towards God 6. We must labor earnestly that the Spirit of God may dwell in our hearts Love is a fruit of the Spirit Gal. 5.22 7. The continual Meditation of Gods wonderful works and of his infinite benefits which by the death of his onely begotten Son he bestowed so freely on us The love of our Neighbor is said to be like unto our love to God for these Reasons 1. Because that Commandment of loving our Neighbor is opposed unto the Ceremonies 2. Because the Obedience of the First Table is the cause of the Second 3. Because the breach of the Second Table doth as well deserve eternal punishments as the breach of the First 4. Because it appertaineth to the Moral Worship which is described in the First and Second Table 5. Because of the Coherence of both for that neither can be observed without the other 6. Because one is the Author of both 7. Because both of them contain our whole Obedience The maner how we must love men viz. 1. It must be as Christ hath loved us Eph. 5.2 not in equality but resemblance and conformity 2. We must love our Neighbor as our selves Mat. 22.39 3. We must love them as the same Members of the same body love one another Rom. 12.4 5. Our love must be conformable to Christs love The maner whereof was this viz. 1. Christs love was Free without constraint not for any Merit in us 1 Joh. 4.19 2. His love was a right and True love he loved us not to profit or benefit himself but onely us 3. His love was Discreet he loved our persons not our sins 1 Cor. 13.5 6. 4. His love was Vehement he gave himself to the death for us 1 Joh. 3.16 5. His love was Fruitful shewing it self in the effects thereof Jam. 2.15 16. 6. His love was Constant Joh. 13.1 True love doth never fall away 1 Cor. 13.8 7. His love was General to the Poor as to the Rich to his Friends to his Foes Mat. 5.44 That we may know how to love our Neighbor as our selves we must know that Self-love is twofold 1. General which is Natural Love whereby every one seeketh his own good and preservation This kinde of love in it self is not evil the order thereof being rightly observed 2. Special which is 1. Carnal whereby a man preferreth the benefit of his Body and Flesh before the good of his Soul and Spirit 2 Tim. 3.2 This is a Mother-sin 2. Spiritual whereby a man preferreth the good of his Soul before all things in the world That we may know how to love our Neighbors as fellow-members we must know That 1. One Member of the Humane Body doth not envy another which hath not the same office with it 1 Cor. 12. 2. One Member doth not appropriate his Office to it self but communicateth it to the good of all 3. One Member of the Body being hurt of the other doth not revenge it self upon the other Members 4. One Member suffereth with another and rejoyceth with another Rom. 12.15 5. One Member of the Body exposeth it self to danger for the defence of another The Properties of true love to our Brethren 1. It must be in Adversity as well as
370 c. 371 a b. 372 c. Popish Fasting abominable proved 372 c. 373 a. Father how understood in the Lords Prayer 79 b. why Our Father 78 c. 79 a. Fear of God what 176 215 Doctrine thereof ibid. to 218. Signs and Evidences thereof 217 b. how the Fear of Gods Worship differs from all other Fears ibid. a. Feasting holy Feasting what 370 a. Rules touching the same 373 c. why permitted 370 a. 373 b. Flesh and Spirit the War betwixt them 330 c the Weapons of that Warfare and the Nature of it 331. Fornication Motives and Reasons against it 287 b c. Forgiveness of Sins what 160 b. Doctrine of it ibid. to 163 Signs thereof 161 b. Forgiveness 'twixt Man and Man fourfold 105 c. G GAmes threefold 375 a. what Games lawful to be used ibid. Ghost Holy Ghost third Person in the Trinity 1 to 5. Gifts of the Spirit twofold 328 b c. Gluttony Remedies against it 111 a. God his Attributes and Properties 120 c. 121 122. Godhead what 2 a c. Gospel what 23 c. Doctrine of it ibid. to 25. Why called the Gospel of Peace 24 c. the Effects thereof 25 a. Grace twofold 329. The operations and properties of Saving Graces 332 b. Tryals of Sound Grace 50 a. Grace distinguished from Hypocrisie 329 a. Grace Vniversal Grace Erroneous 24 a b. H HAllowing how many ways taken in Scripture 84 c. 85 b. Hallowing Gods Name what it signifies 83 b. how many ways Gods Name may be Hallowed 85 c. Hearing the Word aright what 33 a. Requisites to hear profitably ibid. c. Rules of Preparation ibid. the impediments of Effectual Hearing 34 a. 35 b. Preparative Helps before Hearing 34 b. Rules in time of Hearing ibid. c. Duties required after Hearing 35 c. Heaven how many ways taken in Scripture 81 a. Holy Ghost the Doctrine of Faith therein 145 to 149. why called the Spirit of Revelation 146 a. he is to be prayed unto as God ibid. his Godhead proved ibid. c. why distinct from the Father and the Son 147 a. his Equality with the Father proved ibid. why called a Spirit ibid. b. the Titles given to the Holy Ghost in Scripture ibid. c. his Operations twofold 148 a. his peculiar Offices ibid. b. how he is given retained and eclipsed ibid. c. the Duties of Faith in the Holy Ghost 149 a. Honor to Parents wherein it consists 265 b c. why Civil Honor is due to man 267 b. how many ways this is transgressed 268 b. Hope what 175 a. Doctrine thereof 203 to 207. how many ways taken in Scripture ibid. a. Hope twofold ibid. b. the Grounds of Hope ibid. c. the Exercise of it 204 a. why it must be stedfast ibid. c. why called the Helmet of Salvation ibid. The special Properties thereof 204 c. The way to get keep and use Hope ibid. the Necessity of Hope 205 a. how it is wrought ibid. b. how Hope and Faith differ ibid. c. how Hope and Presumption differ 206 a. Signs of Sound Hope ibid. b. Motives to Hope ibid. Means to attain it ibid. Vices repugnant to it ibid. c. Housholders Duties 269 c. Humanity of Christ 133 a. Humility what 174 c. the Doctrine thereof 194 195. Husbands Duties to the Wife 269 b. Hypocrisie what 236. Kindes thereof 237 b. Fruits thereof ibid. b c. why not always invisible 238 b. why sometimes charged upon the children of God 239 c. Marks to know an Hypocrite by 240 b. I IDolatry what 233 a. alway the destruction of the Idolater and why 234 a. Caveats to avoid it 235 b. Idolaters not to be Consorted with 234 b. Ignorance what 219. Kindes thereof 221 c. the Mother of what sins ibid. the Causes thereof ibid. c. Image of God in Man what 318 c. why God preserves the Remnants thereof 319 a. Images made to be Worshipped most abominable 231 a. why to be Abolished in all Christian Churches ibid. b. Incest wherein it consists 286 b. Infants to be Baptized 41 b. Infirmities of the Saints why recorded in Scripture 348 c. Intercession to the Father why proper onely to the Son 130 b. Joy of the Spirit how known from Carnal Joy 330 c. Judgement corrupted four ways 296 a. Reasons against Rash Judgement 305 b. Caveats in judging others ibid. Judgement-Day what it is 143 b c. Last Judgement twofold 144 a. how Christ shall come to Judgement ibid. Doctrine hereof 143 to 145 the Day hereof why concealed from us 145 a. why deferred ibid. Errors touching the last Judgement ibid. Justification what 324 b. Doctrine thereof ibid. to 326. Kindes thereof 325. Signs and Effects thereof 326 a. K KIlling lawful three ways 277 Kingdom of God what 88 89 a. Threefold ibid. c. Kingdom of Satan what Knowledge of God what 173 c. 177 a b. the parts thereof 176 c. wherein it consists 177 c. Tryals thereof 50 a. Means to attain it 178 a. Signs thereof ibid. b. Vices repugnant to it ibid. c. 179 a. L LAw what 15 b. threefold 16 c. 17. How the Moral Ceremonial and Judicial Law differs each from other 18. How the Moral Law the Natural Law and the Decalogue differ ibid. c. how the Law was given 170 b. why the Ceremonial and Judicial Laws are now ceased and how far 17 b. the use of them against Anabaptists ibid. c. Laws Judicial not necessary for any Common-wealth 16 a. Moral Law binding to all ibid. The use of the Law under the Gospel 19 c. how it differs from the Gospel 16 b. 19 a. how the Law is fulfilled by Christ 20 b. 130 a. Law written in Mans Heart 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate 20 b. The use and ends of the Law 20 c. 21 a. how the whole Law is Abrogated 21 b. Errors touching the Law 23 a. The Error of the false Church of Rome touching the Law 22 c. Lending twofold 295 b. Life threefold 167 b. how many ways it may be said to be preserved ibid. c. Life Everlasting what 166 b. the Doctrine thereof ibid. to 168. Degrees thereof 167 b. why called a Rest 168 a. The Duties of Faith herein ibid. b. Love Gods Love to Man the Doctrine thereof 311 to 313. Degrees thereof 311 c. kindes thereof 312 b. the Commendation of Gods Love ibid. a. Duties from the Consideration thereof ibid. c. 313 a. Love Mans Love to God what 207 the Doctrine thereof ibid. to 215 the kindes of it 208 the parts of it 52 b. wherein it consists 175 c. Tryals thereof 52 a. The right order of Love 209 a. Assurance thereof ibid. b. how Love differs from Fear ibid. c. the right maner of Love 210 a. 213 b c. the Effects and Signs of Love ibid. c. 211 a b. The Properties of true Love ibid. 214 a. the Resemblance betwixt our Love to God and that to our Neighbor 213 b. Motives to love the Lord 212 b. 214 c. the main impediments to Love ibid. c. without Love no Salvation 209 b.
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
of the Lords supper three things are required 1. A right preparation which chiefly consists in knowledge prayer self-examination contrition and repentance faith a resolution against sin for the future and charity for this Sacrament is a Communion whereby all the receivers joyntly united by love do participate of one and the same Christ 2. A right receiving wherein is specially required the renewing of our knowledge or general faith which is renewed principally by meditation in the use of the Supper and the renewing of our special faith in Christ 3. A right use of it afterward when we must give God thanks for so great a benefit 1 Cor. 11.26 and look to receive by it encrease of faith and repentance to rise from sin and to receive power against the Devil The Rule of examination must be the Law of God and the thing chiefly to be examined is sin 1. In thought and therein these especially Idle thoughts Lascivious thoughts Treacherous politick thoughts Blasphemous thoughts 2. In word and therein such as these Idle words Angry and rash words Filthy and immodest words False and untrue words Cursing and imprecating words Charming and Necromantick words Words immediately agains God as Oathes and Blasphemies 3. In deed Some whereof are of Commission Others of Omission We must also examine our Graces and therein 1. What Knowledge we have Prov. 19.2 Of God Of our selves Of the Covenant of Grace Of the nature and use of this Sacrament 2. What Faith we have Acts 8.37 3. What Repentance we have Exod. 12.8 4. What Obedience we have Psal 26.6 5. What Love we bear to our brethren Mat. 5.23 24. The examination of our knowledge is by inquiring of our hearts whether we know 1. God that is acknowledge him the true God and him alone 2. Our selves that is acknowledge our selves to be 1. Sinners and that both Originally Actually 2. Accursed sinners deserving the wrath of God 3. Burthened sinners weary and heavy loaden desiring Christ to refresh us 3. The Passion of Christ not so much to talk and discourse of it as to know and apply the vertue of it We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness and can wholly relye upon Christ in the matter of our salvation for this Nature cannot do 2. Whether we have peace of conscience arising from the apprehension of Gods love in Christ and our reconciliation with him Again our Faith which is the wedding garment may be examined by these particulars viz. 1. Whether we believe that Jesus Christ is the Messias and Savior of the world 2. That he was crucified and shed his blood 3. That the merit of his Passion is able to save sinners 4. That this merit is conveyed unto us in the Sacrament being rightly administred and duly received In the examination of our faith we must also enquire 1. Whether we have onely a general Faith an historical temporal Faith or a legal Faith none of which alone doth save 2. Whether we have an Evangelical Faith in the Promises of the Gospel approving to our own hearts on true and sound ground that they belong to us in particular and so a Justifying Faith without which we may not dare approach the Lords Table So also we must examine whether we have these five things required in Faith viz. 1. A true understanding and knowledge of God and his will in his Word 2. A true consent and assent in the heart that it is Gods word and all of it most true 3. A profession and approbation of it 4. An application of Christ upon a sound ground to be thy Savior in particular 5. A continual declaration of our faith by the diligent and constant practice of good works Lastly we must examine whether we are not given too much to presumption or desperation either of which are main lets and hindrances unto Faith Then we must try our Faith by the marks of it 1. Towards God as 1. Peace of Conscience 2. Love towards God 3. Hope of Salvation 4. Constancy in the faith and truth of Christ 5. Boldness to come to God 6. Confession of his truth 7. Obedience to God and his Word 2. Towards our Brethren as 1. Mutual concord in Religion 2. Brotherly love that we can forgive forget do them any good and pray for them 3. Towards our selves as 1. Patience rest in God and joy in afflictions 2. A deadly hatred of sin 4. Against sin the world and the Devil conquest and victory We may know whether we have Repentance or not by enquiring of our own hearts 1. Whether we have a godly sorrow for sin whereby we are displeased with our selves because by sin we have displeased God 2. Whether there be in us a changing of the minde and a purpose to forsake sin and ever after to please God 3. Whether we do daily break off our sins and abstain from inward practice keeping under our corruptions and ungodly thoughts 4. Whether we mourn for the present corruption of our nature 5. Whether we have been grieved and craved pardon for our late sins even since we were last partakers of the Lords Table In Repentance we must examine 1. Whether it be from the heart in truth and uprightness or onely in hypocrisie 2. Whether it be from the whole heart or whether we use not double-dealing with God 3. Whether we return from all our sins or onely from some living still in our sins 4. Whether we repent as we sin every day or no or onely for a fit and return to our sins again 5. Whether we behave our selves uprightly both before God and men publikely and privately or whether we do not rather seem better then indeed we are and so commit horrible and shameful sins in secret Again in our Repentance we must examine 1. Whether we have acknowledged sin to be sin with the circumstances and punishment thereof 2. Whether we are truly humbled inwardly and outwardly for them 3. Whether we have a godly sorrow for them which bringeth forth a circumspect care a clearing of our selves just indignation filial fear earnest desire fervent zeal and a holy revenge 4. Whether we do often call to God for mercy and pardon in Christs Name 5. Whether we have fully purposed and resolved to amend our lives and turn unto God with the whole man And this resolution must be forthwith put in practice and continued to our lives end for otherwise we but mock God and deceive our own souls The truth of Faith and Repentance may be known by these notes viz. 1. If our faith be directed upon the right object which is Christ alone 2. If there be a hungring and thirsting after his body and blood 3. If we have a constant and a serious purpose not to sin 4. If there follow a change in the life The companions of Repentance are a broken and a contrite Spirit a bitter soul and oftentimes a weeping eye but the
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
our natural estate we have no ability to pray 2 Cor. 3.5 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us we have still need of the present effectual and continual work of Gods holy Spirit Phil. 1.6 3. Though we knew how to pray yet would not our prayers be acceptable to God except they came from his Spirit for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God Rom. 8.27 The means to pray aright in the Spirit 1. Labor for Gods sanctifying Spirit which is gotten by the Ministery of the word 2 Cor. 3.8 2. Having the Spirit we must go along with him and follow his good motions pouring forth those desires which he suggesteth unto us giving unto God that which is Gods Mat. 22. 3. We must take heed that at any time we grieve not the holy Spirit of God which may be done two ways 1. By quenching the good motions thereof through carelesness 1 Thess 5.19 2. By resisting the Spirit through our rebellion Acts 7.51 Prayer must be alway accompanied with thanksgiving the matter whereof may be thus distinguished viz. 1. In regard of the nature and kinde of benefits and they are either Good things bestowed or Evil things removed 2. In regard of the quality of them viz. 1. Spiritual blessings which are 1. Bestowed here on earth in the rank whereof must be accounted these four 1. The ground of them which is Election 2. The meritorious cause of them that is our Redemption under which must be comprised 1. The price of our Redemption which is Christs Blood 2. The special fruits thereof as Reconciliation Adoption Remission Imputation of Righteousness c. 3. The means of applying the benefits of our Election and Redemption namely the effectual operation of Gods Spirit under which are comptised Vocation Regeneration Sanctification and such sanctifying Graces as we finde and feel in our selves wrought as Knowledge Faith Hope Love Repentance Patience New-Obedience c. together with the blessed fruits of them as Peace in Conscience Joy in the Spirit holy security c. 4. The means which he Spirit useth to work encrease all these Graces are to be remembred as The Ministery of the Word and Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithful Ministers of publike Assemblies and the like 2. Reserved in heaven such as eye hath not seen nor ear heard nor hath entred into the heart of man 2. Temporal therein such as concern 1. Mankinde in general 2. The whole Church 3. The Common-wealth 4. Families 5. Our own persons 3. In regard of the maner of bestowing them 1. Already given 2. Promised to be given 4. In regard of the persons on whom they are bestowed viz. Our selves Others Evils removed for which thanks is to be given are Publike Both Spiritual Private Both Temporal In like maner thanksgiving is Publike For Good things bestowed Private For Evil things removed Proofs of Scripture applied to particular occasions of thanksgiving viz. 1. For all maner of Spiritual blessings in general Eph. 1.3 c. 2. For the Author of them all Christ Jesus Luke 2.13 14. 3. For the outward means of working these Spiritual blessings Coloss 1.3 4 c. 4. For the inward efficacy of Gods Spirit 1 Thess 1.2 5. 5. For Temporal blessings Christ gave thanks for food Joh. 6.11 Hannah for a childe 1 Sam. 2.1 Jacob for riches Gen. 32.10 and Abrahams servant for prospering his journey Gen. 24.48 6. For blessings on others thus the Queen of Sheba praised God for his blessings on Israel 1 Kings 10.9 and the Christian Jews for the Gospel revealed to the Gentiles Acts 11.18 7. For publike blessings concerning the Church Col. 1.3 6. Acts 2.47 4.24 8. For the Commonwealth 1 Kings 1.40 8.62 66. 9. For general blessings on mankinde Psal 8.1 6. 10. For blessings on ones Family thus is Jacob thankful Gen. 35.7 11. For private blessings Leah praised God for a son Gen. 29.3 and Hezekiah for his health Isa 38.19 12. For evils removed Exod. 15.1 c. Psal 124.6 13. For publike Spiritual evils removed as Idolatry in Hezekiahs time 2 Chron. 29.30 14. For private Spiritual evils prevented 1 Sam. 25.32 15. For adversity Job blessed God and the Apostles rejoyce for suffering Acts 5.41 16. For good things promised and not enjoyed Heb. 11.13 General directions for thanksgiving viz. 1. That we lift up our eyes unto the Author of all blessings being perswaded that they are brought unto us by Gods good guiding Providence and not by chance or fortune 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth even his own Free-grace Ezek. 33.19 A gift the more free it is the more praise-worthy 3. That we take particular distinct notice of Gods blessings and so particularly acknowledge them and accordingly give thanks unto the Lord for them 4. That we accept Gods blessings as tokens of his love and favor and accordingly rejoyce in them Psal 138.2 5. That we observe what God hath bestowed on us above others and what others want that we have Psal 147.19 20. 6. That we duly weigh how unworthy we are of the very least of Gods favors even the least crumb we eat or drop we drink Thus did Jacob Gen. 32.10 Particular directions for extraordinary and solemn thanksgiving viz. 1. A day must be set apart and sanctified thereto Thus was it in Esthers time Esth 9.17 c. 2. Assemblies must meet together Thus Jehoshaphat assembled the people on a day set apart to praise God solemnly 2 Chron. 20.26 3. The solemn worship must on that day be performed to God 4. The sanctification of that day must be helped by preaching the Word which help the people of God desired and obtained in Ezra's time Neh. 8.1 c. 5. A solemn Vow and Covenant must then be made with God to binde us more carefully and more conscionably to testifie the truth of our thankfulness by our constant and faithful subjection to his will 2 Chron. 15.12 c. 6. Psalms of praise must then be sung This help the Psalmist doth much press Psal 81.1 2 c. 7. It is meet that feasts be then made in time of Rejoycing the creatures may be more liberally used then at other times but with respect to sobriety and charity By prayer is love wrought four ways 1. It obtaineth it for when we cry earnestly God will not deny us 2. It brings us to communion with God to converse and be familiar with him which breeds love 3. In prayer God shews himself when we are much in calling upon and praising God he delights to shew himself to such a man yea at such a time for the most part 4. It exerciseth love if thou wouldst be abundant in love be fervent and frequent in prayer The properties
we obeying the will of God do what he commandeth us 4. Give us c. that is all things which pertain to our sustentation in this life 5. Forgive us c. that is our sins and infirmities and here note That our forgiving others is not the cause but the consequence or effect of Gods forgiving us and the sign of our remission 6. Lead us not into Temptation that is 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan 2. Nor be drowned in the pleasures of sin 3. Nor by consent fall into the snares of Temptation But deliver us from evil that is generally all things hurtful to our selves the Church or State 3. The Conclusion For thine is the Kingdom c. which is added as a Reason of all the Petitions to strengthen our faith and therefore we adde a note of confidence and say Amen which particle is not as a part of the Prayer but as a note of our desire wherewith we wish we may be heard and of our faith whereby we believe we shall be heard The Lord used this kinde of Proeme because he will be called upon with due honor which consisteth 1. In the true knowledge of God 2. In true confidence in him 3. In obedience to him which compriseth 1. True love 2. True fear 3. Hope 4. Humiliation 5. Patience Again of the six Petitions in the Lords Prayer 1. The three former concern Gods glory 1. Hallowed be thy Name that is that the Name of God may be glorified in his Titles words and works 2. Thy Kingdom come that is that the number of true Believers may be daily encreased that Gods Kingdom of Grace being enlarged his Kingdom of Glory may be hastned 3. Thy will be done that is that all the people of God may upon earth as readily obey Gods will as the Angels and Saints in heaven 2. The three latter concern our selves 1. Give us c. that is all temporal things necessary for this life 2. Forgive us c. that is that God would freely forgive us all our sins as we do from our hearts forgive the offences of men against us 3. Lead us not c. that is that the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it for in few words it comprehendeth endless matter 2. In the perfection of it for it containeth in it whatsoever is to be asked in prayer in which respect it is properly called the Abridgement of the whole Gospel 3. In the order thereof which is most exquisite 4. In the acceptation it hath with God the Father for it containeth the words of Christ his Son in whom the Father is well pleased The excellency of this Prayer sheweth 1. That if any set form of prayer may be used then this may being indited by the Mediator of the Church therefore let such as deny the use of it better consider hereof when as for the space of One thousand five hundred years after Christ there were never any that disallowed it 2. That the practice of such who conclude their prayers with this is commendable for hereby as by a most perfect and excellent prayer the wants and imperfections of our prayers are supplyed 3. That such who gather from the perfection and excellency of this prayer that it alone is to be used are deceived for Christs intent was rather to commend this prayer unto us for matter and maner then for the words 4. That though it be a most perfect prayer yet is it onely general but every true Believer needs particular prayers whereby in special form and maner his particular state and condition may be sent up unto the Lord yet so as they be always suitable unto this form here prescribed Two extremes are here to be taken heed of 1. Too much confidence in the words of this Prayer often repeated as some Popes of Rome have granted great Pardons to seven Pater-nosters and as many Ave-Maries said over every day or on some days and in some places which is gross and superstitious 2. Too much detracting from this Prayer by accounting it no better or not so worthy as a mans own conceived prayer which is derogatory and arrogant Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying prescribed them this holy form Matth. 6.9 c. The use whereof is a form of Direction learning thereby what to ask what first and chiefly with what affections and assurance for if we were left unto our selves we should greatly erre in praying asking oft-times those things that are not good for us and against the will of God out of a fleshly minde therefore hath the Lord reduced all things which we may ask into these few short Petitions and out of any carnal presumption to transgress these bounds is not to offer a pleasing Sacrifice but as it were with strange fire to provoke him as did Nadab and Abihu Lev. 10. Some in a superstitious notion Suppose this Patern of Devotion Stands chiefly in the words and can expell Poyson and Counter-charm the Powers of Hell Blinde Idolist unless th' heart language shall The words the words are ineffectual Since thou hast giv'n us Lord compactly choyce Words and matter both give us too thy voyce Thy Spirits voyce in ours that so we may With Faith Love Zeal as thou hast taught us Pray §. 3. Our Father CHrist Jesus onely is the Son of God by Nature for which cause he is called the onely begotten Son of the Father Joh. 1.18 And we are Sons onely by Adoption and Grace and therefore when we call God Father we must not think any thing singularly of our selves as if he were our Father specially but the common Father of us all that believe And we say Our Father not My Father because we ought to pray for all the children of God as well as for our selves And here observe That here and always the Name of Father as also the Name of God when it is opposed to the Creatures is taken essentially not personally but when it is put with another person of the Godhead it is taken personally Our Father that is O Lord God thou art the Father of our Lord Jesus Christ and in him our most merciful Father by Adoption and Grace yet here again observe That we do not here pray to the Father onely but to the whole Trinity yet as the first Person is the eternal Fountain of the Deity we pray to the Father by the Son through the Holy Ghost nor may it seem strange that Christ who as he is Man is our Brother and is not ashamed to call us his Brethren Heb. 2.11 is called our Father for as he is God he is our Father and therefore called The Father of Eternity Isa 9.6 Christ by this word Our
our Mediator is a Pacifier and Reconciler of God and Men as well by merit and desert as also by efficacy and forcible operation that is a middle person between God offended and angry with and for sin and mankinde offending and subject to the wrath of God To reconcile men unto God restoring them into favor causing men to love God and God men and that by making intreaty and satisfaction to Gods Justice for them and applying forcibly and effectually unto them his Satisfaction or Merit Regenerating them that they may cease from sinning and hearing their groans and petitions when they call upon him And it was necessary that our Mediator and Deliverer should be such a one as was very Man and that perfectly just too because the Justice of God requireth that the same Humane Nature which hath sinned do it self likewise make recompence for sin and because he that is himself a sinner cannot make recompence for others 1 Pet. 3.18 And that he should be also very God that he might by the power of his Godhead sustain in his flesh the burthen of Gods wrath Isa 53.3 and might recover and restore unto us that Righteousness and life which we lost 1 Joh. 1.2 You that Believe in Merits of your own And Sacrifice unto the God Vnknown That think a Pardon sent from Rome can make A Sin no Sin even for Saint Peters sake That do believe in Antichrist and hope To finde or make a Savior of the Pope Fall down before your Dagon But let all That profess one Faith Apostolical Believe in God and by one Faith accord In Jesus Christ his onely Son our Lord. § 4. Who was conceived by the Holy Ghost Born of the Virgin Mary CHrists flesh was conceived by the Holy Ghost not that he transfused or passed his substance into the flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with Original sin for he could not be conceived in such sort by the Holy Ghost that his flesh should issue from the Spirits substance And this blessed Virgin descended of the Linage of David to answer to the Divine Oracles as also for that our Faith might be the mor◠confirmed to believe he was the very Messias promised to descend from the loyns of Abraham and David And in that this hapned in the Reign of Augustus very observable is the completion of the Divine Oracles and justly to be condemned the blindeness of the Jews Nor less deceived are they which hold the Virgin Mary to have been conceived without Original sin contrary to the tenor of the Scriptures and her own confession who acknowledged her self to have needed a Savior Luke 1.47 for she was born after the common course of the Nature of man and what need was there that Christ Jesus should be conceived by the Holy Ghost if he might have a pure conception free from Original sin without it Neither is it necessary to Salvation to believe it as an Article of Faith That Mary the Mother of Christ lived always a Virgin In the Humanity of Christ six things are principally considerable viz. 1. His Conception and Nativity 2. His Death and Passion 3. His Burial and Descension into Hell 4. His Resurrection 5. His Ascension into Heaven and his sitting there at the right hand of the Father 6. His coming again to Judgement Touching the conception or Nativity of Christ these six things are to be observed 1. That the News thereof was brought by an Angel 2. That he was conceived by the Holy Ghost that is by the power and vertue of it 3. That he was Born of a Virgin 4. That the Mother of our Lord was espoused to a man 5. That the blessed Virgin was of the Linage of David 6. That he was born in the time of the Reign of Augustus In the Angels Annunciation observe these three things 1. The Salutation which declared the free love of God to the Virgin 2. The delivery of the Message That of her should be born the Son of God 3. That she should be overshadowed by the Divine Power of the Holy Ghost Christs conception by the Holy Ghost signifieth three things viz. 1. That the mass of his Humane Nature was created or formed in the womb of the Virgin miraculously and beside the order of things disposed of God in Nature by the immediate operation of the Holy Ghost without the substance of man 2. That the Holy Ghost did in the same moment and by the same operation cleanse this mass and from the very point of the conception sanctifie it that is he caused that Original sin should not issue into it 3. The Union of the Humane Nature with the Word or the uniting of his flesh unto his Godhead Christ was conceived by the holy Ghost for these Reasons 1. Lest being born of flesh he should not be clean 2. That he might be a pure Sacrifice and sufficient Ransom for our Redemption 2 Cor. 5.12 3. That being pure and holy he might purifie us of all sin that he might also sanctifie us by his sanctity and holiness 4. That we may know he spake the very will of his Father that whatsoever this Son speaketh is the will of God and the Truth Christ was born of the Virgins substance chiefly for these Reasons 1. That we may know Christ our Mediator to be the true seed of David 2. That the Prophesies might be fulfilled Gen. 3. 49. Isa 7. That it may certainly appear unto us That this Jesus born of the Virgin is that Messias promised to the Fathers 3. That this Christs birth of a Virgin might be a Testimony that he is pure and without sin sanctified in the womb of the Virgin by the vertue of the Holy Ghost 4. That it might be a sign or figure of our Spiritual Regeneration which is not of blood nor of the will of the flesh nor of the will of man but of God Joh. 1.13 For what Reasons the Mother of our Lord was espoused to a man 1. That hence the honor of marriage might be commended unto us 2. That the chastity and good name of the Virgin might be provided for 3. That Joseph might be as a Guardian to the Virgin as a Foster-father to the childe 4. Lest the blasphemous enemies should say That the Christ of the Christians was unlawfully born To believe in the Son of God conceived by the Holy Ghost is to believe 1. That he was made man after a marvellous maner and that he was made one Christ of a Divine and Humane Nature 2. That he being so holily conceived and born doth purchase for us the right and power to be the Sons of God In this Article of the Creed we believe 1. That there be two Natures in Christ our Mediator that in one and the same Christ are Properties diverse and contrary Divine and Humane Finite and Infinite Passible
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
not be too many The duties to be performed by us in believing the holy Catholique Church 1. To renounce and abandon all wicked Societies because we profess fellowship with Saints betwixt whom and these there is no agreement 2. To be companions of Saints viz. of such as be of an holy life and not to think it a disgrace to be holy and pure and to be of a good and pious life separate from the prophane multitude 3. To walk in the light of Gods holy Word by vertuous living because of our fellowship with Christ and through him with God the Father for God is light 1 Joh. 1.7 4. To do good unto all but especially to those of the houshold of faith in being like-affected towards them not onely in distributing our temporal but spiritual goods 5. To be comfortable in all our Sufferings because our Head is not without a sympathy and feeling of our miseries and will not suffer us to be tempted beyond what we are able 6. To have heavenliness within us by leading an heavenly life whilest we live upon earth because there is a communion betwixt us and the Saints in heaven When Tyrants Storms of Persecution raise And when Religion blows too many ways When Rome 's Euroclydon does roar like Hell And that Whores Cup doth to a Deluge swell This is that Ark which when the Floods abate Doth land the Faithful on Mount Arrarat Truths Pillar wreath'd with Innocence and Love Whose Stems below and Basis is above Christ's black yet comely and beloved Spouse His own true Vine thrice happy are the Boughs §. 10. The Communion of Saints THe Communion of Saints is that holy and sweet fellowship which all the Members of Christs Church have with their Head Christ Jesus and one with another whether they are Believers here or departed Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost For herein all the Saints have the same Reconciliation the same Redemption the same Righteousness the same Sanctification the same Salvation by and for Christ All the Saints have the same benefits common which are necessary to Salvation Eph. 4.4 And all the like special gifts though not all a like measure but are so distributed to every Member as that some excel others in gifts and graces in the Church for the gifts of the Holy Ghost are diverse and to every one of us is given grace according to the measure of the gift of Christ Eph. 4.7 The chief part of the Communion of Saints is the union or coherence of all the Saints that is of the whole body of the Church with Christ the Head and of his Members among themselves which is wrought by the Holy Ghost even by the same Spirit who dwelleth in Christ the Head and in all his Members So that to believe the Communion of Saints is to believe That the Saints of which number I must needs certainly be assured my self to be one are united by the Spirit unto Christ their Head and that from the Head gifts are poured down unto them both those which are the same in all necessary to Salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification of the Church And that they are by the same Spirit likewise united among themselves The mystical union between Christ and every true Believer is not onely in regard of soul but of body also which being once knit shall never be dissolved but is eternal whereupon the dying dead rotten and consumed body remaineth still a Member of Christ abideth within the Covenant and is and shall be ever a Temple of the Holy Ghost Touching which union in regard of the soul Christ dwelleth therein or in the heart of every true Believer as the soul in the body and acts the soul as the soul acts the body without whom the soul is dead to all goodness So that if thou finde that thou art no more able to pray nor no more able to do any duty then thou wast before that thou livest in thy lusts as much as ever thou didst that thou hast not that new heart that new Spirit that new affection which the Scriptures speak of then be sure that Christ dwelleth not in thy heart thou hast no communion with him or his Saints The Union of Christ and the Church is a great Mystery Eph. 5.32 not to be measured with the line of our own Reason which can never fathom the depth thereof a Secret that could not be opened but by Divine Revelation nor being opened can be conceived but by the illumination of the Spirit Thus though it be above our capacity yet being revealed we must believe it as we do the mystery of the Trinity of Christs Eternal generation of the Personal Union of his two Natures of the Proceeding of the Holy Ghost and the like So that in our Meditation of this Mystery we must conceive no carnal no earthly thing of it because it is a Mystery it is altogether Spiritual and heavenly From the natural Union of our head and body and from the Matrimonial Union of man and wife we may by way of resemblance but help our understanding in the Union of Christ and his Church but notwithstanding the comparisons we may not draw the Mystery it self to any carnal matter for it is onely and wholly Spiritual This plainly discovereth the strange folly of the Papists who make our Union with Christ meerly carnal conceiving it to consist in a corporal commixion of Christs flesh with ours in which conceit there is a great deal of gross absurdity no great Mystery Now the maner of our Union with Christ is not by being united onely to his Humane Nature but by being united to Christs Person God-Man For as his Divine Nature in and by it self is incommunicable so the Humane Nature simply considered in and by it self is unprofitable for the Deity is the Fountain of Life and Grace which through the Humanity of Christ is conveyed unto us And though he be in heaven and we on earth yet this Union being supernatural and Spiritual there needeth no local presence for the making of it the Spirit of Christ being conveyed into every of the Saints as the soul into every part of the body makes the Members one Mystical Body their Head What the communion of Saints signifies 1. The Union of the Church with Christ and of his Members among themselves 2. The communion or participation of all Christs benefits 3. The distribution of special gifts bestowed on some Members for the good of the whole body 4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Christ their Head and to the Salvation of the whole Body and of every Member mutually The faithful are called Saints in three respects 1. Imputatively that is in respect that Christs sanctity and holiness is imputed unto them 2. Inchoatively that is in respect that
conformity and agreeableness with the Law is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men Union is taken three ways 1. Essentially so God is not one with us nor we with him for there is no proportion between finite and infinite 2. Personally or hypostatically as when things are so joyned that they make one person neither thus is God one with us or we with him 3. Spiritually which is the conjunction of us with God and God with us whereby we are one with him in Christ and he in Christ with us Thus we are said to be in Christ as our Savior not as God onely or Man onely but as both one Christ The Bond whereby we are united to Christ is twofold 1. One on Christs part even the Spirit of Christ 1 Joh. 4.13 2. The other on our part which is Faith Ephes 3.17 So likewise we are said to be in Christ two ways viz. 1. In regard of the external conjunction of his Body the Church by which we are initiate into his Name by Baptism This is common both to true and false Christians 2. By the true internal coadunation or conjunction of the Spirit which is proper onely to the Elect. The three special Vertues which unite us to Christ 1. Faith the hand whereby we lay hold on him as he by his Spirit doth on us 2. Hope the anchor whereby we hold fast what we have laid hold on maugre all the storms and assaults of Satan 3. Love the glew or sodder whereby we are thus knit and united to him and become one with him Christ is said to be present with us in five respects viz. 1. By his Spirit and Godhead 2. As touching our faith and confidence wherewith we behold him 3. In mutual dilection and love 4. In respect of his Union with Humane Nature that is in the conjunction of the soul with the body 5. In respect of that hope which we have of our consummation or coming unto him Christs Humanity is present with all the Elect in whatsoever places they be dispersed through the whole world not by any substantial presence of the flesh in the Bread and within their bodies but 1. By the efficacy and perpetual value of his Merit 1 Joh. 1.7 2. By the efficacy also of his Humane Will Psal 110.4 Heb. 5.6 3. By conjunction and union not by any natural connexion of Christ and our flesh but by Faith and the Holy Ghost in Christ our Head and dwelling in us his Members Eph. 3.17 we are Members of his Body of his Flesh and his Bones and of they twain shall be one flesh Eph. 5.30 This is a great secret We have communion with God three ways 1. If we walk not in darkness that is if we do not the works of darkness 2. If we walk in the light that is if we practise what we know of the light 1 Joh. 1.6 7. 3. By the blessed Sacraments The Signs of true communion with God 1. A true love towards our Brethren giving no just occasion of evil or offence 2. A true and lively faith in Christ apprehending his Merits and applying him to be our Savior Joh. 12.46 3. A true following of Christ that is in his love patience humility obedience The Priviledges of the Saints which arise from their Union with Christ their Head are many and great and sure respecting This life The time of death The life to coâ—â— The Priviledges in this life which the Saints have by vertue of their Union with Christ viz. 1. A most glorious condition which is to be a part of Christ a Member of his body 2. The Attendance of good Angels who are sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 3. An Honor to make even Christ himself as he is Head of the Church perfect the Saints being Members the Church is said to be the fulness of him that filleth all in all Eph. 1.23 which is to be understood of that voluntary condition which Christ was pleased to descend unto to be the Head of a Body the Head of his Church the Saints 4. A kinde of Possession of heaven while we are on earth Eph. 2.6 Joh. 5.24 1 Joh. 5.12 This is somewhat more then Hope serving to strengthen it and to give us assurance of that heavenly Inheritance 5. A most happy kinde of Regiment under which the Saints are even such an one as the Members of an head are under which Ruleth not as a cruel Lord and Tyrant but meekly gently with great compassion and fellow-feeling 6. An Assurance of sufficient supply of all needful things which the Saints want and of safe protection from all things hurtful if it seem otherwise at times Christ in his wisdom sees it fit it should be so 7. A Right to all that Adam lost for Christ is the Heir of all Heb. 1.2 whence the Apostle saith All things are yours 1 Cor. 3.21 The wicked then must needs be usurpers for they are not of the body 8. A Right to more then Adam ever had even to Christ himself and all that appertaineth to him as to the purity of his Nature to the perfection of his Obedience to the merit of his Blood to the power of his Death to the vertue of his Resurrection and the efficacy of his Ascension O blessed Union and thrice blessed they that have a part therein The Priviledges which the Saints by their Union with Christ receive in the time of Death even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection 1. When Soul and Body are separated one from the other neither is separated from Christ so as to be left to destruction for though the bodies of the Saints be consumed with worms they are not utterly destroyed as appears by the Metaphor of sleep 1 Thess 4.13 2. The Bodies of the Saints are not onely not utterly destroyed but shall be glorified bodies for the rotting of the body is but as the rotting of corn in the earth that it may rise a more glorious body 1 Cor. 15.36 Thus the Saints are said to sleep in Jesus 1 Thess 4.14 and to be dead in Christ verse 16. 3. The Grave is as a Bed to the bodies of the Saints quietly to repose therein till the day of Resurrection and Reunion with the Soul but it is a Prison to the wicked to hold them fast until the day of the General Assize indeed the bodies of the wicked shall also rise again but to be for ever tormented in Hell The Priviledges after death which the Saints have by vertue of their union with Christ may be referred to these 1. Their Resurrection which simply considered in it self is not the Priviledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation 2. Their Glory in heaven The Signs of certainty of heavenly Communion
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
them Thou shalt rise up before the hoary head Lev. 19.32 2. To go to meet them when they are coming towards us Thus did Abraham Gen. 18.2 and Solomon 1 Kings 2.10 3. To bow the knee unto them as in the same place is noted of Abraham 4. To stand by them whilest they sit as the people did about Moses whilest he sate to judge them Exod. 18. 5. To give them the chief Seat and our selves to take the lowest as the Lord commandeth us even at a Feast Luke 14.10 6. To be silent before them whilest they speak Thus did Elihu one of Jobs friends Job 32.6 7. 7. To be silent in Courts and Places of Judgement until we are bidden to speak Thus did Paul Acts 24.10 8. To give every one his just Title as Hannah did to Eli 1 Sam. 1.14 and Sarah to her husband calling him Lord. 9. To uncover the head before Superiors and to stand uncovered if the quality of the person so requireth 10. To order all our speeches and gestures so as that we pass not the bounds of Reverence As this Law is broken by detracting and taking away from the Reverence of Superiors so there is a sin in over-Reverencing them as thus 1. If Obedience be Absolute without respect to Gods Will Acts 4.19 2. By ascribing too much unto them and extolling them too highly as the people did Herod Acts 12. and the Papists do the Pope 3. By making them Absolute Paterns to be followed in all things Paul speaks of himself Follow me as I follow Christ Jesus 1 Cor. 11.1 4. By preposterous Observance towards them in the Congregation which is when we rise up to great persons being in the very act of Gods Worship for if he be greatest and most worthy why do we dishonor God by such ill reverence to man 5. By the humble prostrating the body unto them as unto God This gesture where it proceedeth from religious Humiliation and Worship cometh very near the brinks of open Idolatry and cannot but incur that reprehension Take heed thou doest it not Honor in relation to Parents is used for two reasons especially 1. To shew that Parents bear Gods Image for honor is properly due to God alone to the Creature it is due onely as it stands in relation to God and carrieth his Image 2. To shew That it is an honor to Parents to have dutiful children even as it is a dishonor to them to have disobedient children From the honor here commanded to be given Parents arise these Observations for Parents viz. 1. That they also are as well bound to duty as children Eph. 6.4 their just Government being their duty 2. Parents must be so watchful over their carriage as thereby they make not their children to sin Ezek. 3.18 3. That it is not sufficient for Parents to prevent such mischiefs as children may fall into but they must also seek their good 4. That Parents ought to provide all needful things for their children Nurture and Instruction is as needful and profitable as Food and Apparel 5. Parents as they may not be too austere so neither too remiss the one makes children careless the other desperate 6. As Parents deliver good Precepts and Principles to their children so they must be careful by forcible and frequent Admonitions to fix and settle them in their minde Deut. 6.7 7. As Parents by Discipline keep their children under so by Information they must direct them in the right way Prov. 22.6 8. Parents must especially teach their children their duty towards God That we may be yet better acquainted with the duties of this Conmandment let us again consider That Superiors are all such as excol others in 1. Gifts 1. Of Nature as in Age. Sex Beauty 2. Of Exercise as in gifts either of 1. Body as 1. Strength 2. Activity 2. Minde as Wit Learning c. 2. Authority as Governors in 1. Family as Parents Husbands Masters 2. Policy as 1. Church-policy as Pastors Doctors Elders Deacons 2. Civil-Policy as Magistrates 1. Superior as King Prince And 2. Inferior as Judges Justices c. Civil honor is given to men not onely for Vertue but also for divine Representations of other good things because one man before another beareth the Image of some thing that is in God viz. 1. Of his Majesty So the King is honored above another 2. Of his Dominion So the Husband is honored of his Wife 3. Of his Paternity so the Father is honored by the Son 4. Of his Eternity So honor is given the Aged by the yong The general duty of all Parents to their children 1. To instruct them in Religion according to their capacity 2. To provide for them touching the things of this life The general duty of all children to their Parents 1. To requite their Parents care over them if they stand in need 2. To be dutiful and obedient to them in the Lord. The Vices contrary to the Duty of Parents viz. 1. Not to provide and minister necessary sustenance unto their children or to bring them up in ryot 2. Not to defend their children against in juries or to offend through a foolish over tender love for some small or no injuries done unto them 3. Not to accustom their children to patience and gentleness or to bring them up in idleness and licentiousness of sinning 4. Not to instruct them according to their ability or to corrupt them by their lewd and evil Examples 5. Not to chastise their children as necessity requireth or to be too fierce and cruel unto them beyond their duty or the degree of the fault committed The general duty of all Superiors to their Inferiors 1. To command things good and profitable for all their Inferiors 2. To recompence them that be under them according to the things done 3. To go before them by Example Conversation and Experience The general duty of all Inferiors to their Superiors 1. To Respect them according to their Graces and Gifts 2. To Profit by their Gifts Superiors in Age or in any Authority transgress against their Duty and Calling these three ways 1. Through folly and corrupt counsel 2. Through lightness in maners and by their evil Examples 3. By neglect of the yonger sort or other Inferiors whom they see to offend and might by their counsel and authority correct and amend The Inferiors sin and transgress against that Honor which they owe unto their Superiors these several ways 1. By not accounting of them as being in that place where God hath placed them 2. By yielding more unto them then may agree unto men or by loving them more then God 3. By denying Obedience to their just and lawful Commands or obeying them in shew onely or when they command things unjust and impious 4. By harming them with injuries or not ayding them in what things or by what means we may 5. By gratifying them flatteringly and unrighteously 6. By exagitating stirring up or provoking their Infirmities 7. By flattery
Spirit to Regenerate and Sanctifie us c. 2. He doth never cease to communicate his Love unto us it is never dry 3. He Loves us for our own good having no need of us he gets nought by it 4. He Redeems us from all sins gives us Faith and Repentance freely we deserve it not 5. He Dyed for us even when we were his very Enemies the Children of wrath 6. He Prevents us with his Grace when we sought not to him for it 7. He Bestows Temporal Favors and withholds present Afflictions from the Reprobate 8. He Prosecutes us with his Love unto the end and in the end gives us the Salvation of our Souls the end of our Faith The consideration of Gods Love must Teach us these Duties viz. 1. To beware of all sin whereby we do offend and displease our God who is so gracious unto us 2. To trust God with our Lives Healths Bodies Estates and all we have for Food Raiment and Protection in the sober use of all lawful means 3. To seek for help and succor from God in all distresses and want 4. To love so bountiful a God yea to enforce our hearts to all duties of love to him 5. To be thankful to God for all good things we enjoy for whatever good we have comes from him 6. We must labor continually in heart and life to walk worthy of the Lord and to please him in all things being fruitful in all good works Col. 1.10 The Duties required of such of us to whom Gods Love hath been specially manifested in raising us who before were weak and contemptible in the world to be Instruments of his Glory viz. 1. We must confess our selves miserable by Nature and no good thing in us to raise up our selves above others being no way better then others 2. We must consider That whatsoever we have it is Gods gift we have received at his hands it cometh down from above and therefore let us not glory as if we had not received it 1 Cor. 4.7 3. We must walk worthy of our Calling even of those Mercies which we have tasted and acknowledge our selves to be unworthy of them 4. We must be humble in our own eyes and not boast of any thing in our selves or in our own merits nor think our selves worthy to be regarded of him 5. If we be thankful for lesser Mercies we may be assured of greater and of fatter blessings 6. We must keep a Register of his blessings and so settle them in our hearts that we forget them not but may thereby be provoked to set forth his praise II. ELection is a Decree in which God according to the good pleasure of his Will hath certainly Chosen some men to Life Eternal in Christ and that for the praise of the glory of his grace Eph. 1.4 5. God Decree is that by which God hath necessarily and yet freely from all Eternity Isa 46.10 determined all things Howbeit the Decree of God is the first and Principal Cause of all things yet it doth not take away the nature and property of second Causes Eph. 1.12 Mat. 10.29 Rom. 9.2 but brings them into a certain order that is directeth them unto the determinate end whereupon the effect of things are contingent or necessary as the nature of the second Cause is When Christ was offered freely to every man and one received him and another rejected him then the Mystery of Election and Reprobation was Revealed The Reason why some received him being Because God gave them a heart which to the rest he gave not but in point of offering of Christ we must be general without having respect to Election So that Predestination is the Decree of God in as much as it concerns man by which God hath ordained all men to a certain and everlasting estate that is some to Salvation in his Son 1 Thess 5.9 others to condemnation for his own glory and their sins Rom. 9.22 Reprobation is Gods Decree in the which because it so pleased him he hath purposed to resuse some men by means of Adams Fall and their own Corruptions for the manifestation of his Justice Prov. 16.4 2 Cor. 13.5 Again Election is the eternal unchangeable free and most just Decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in Faith and Repentance and by him to give them Eternal Life So Predestination is an Eternal Decree or Purpose of God in time causing effectual Grace in all those whom he hath Chosen and by this effectual Grace bringing them infallibly unto Glory Predestination being thus an immanent and eternal Act of Divine Understanding and Will cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will for Election findeth or considereth all meer men in one and the self-same condition and it is the Grace prepared for them in Predestination which maketh the predestinate become holy and happy men They who will have God in his Divine Predestination to behold all men and elect those men consequently whom he considereth as believing and persevering in Faith and Holiness unto the last gasp are in an Error for our Election is not grounded upon any foreseen acts in us of Obeying Believing Persevering and the like but these acts are grounded upon our Election for whoever is predestinated to Salvation is also predestinated to the Grace of Believing Obeying and the like otherwise it were a conditional Predestination but there is none such for whoever is elected to Salvation is predestinated also to the means of Salvation God in his most gracious Decree of Election is as absolutely and certainly ordaining men unto Saving Grace as unto Everlasting Life and Glory And this Grace prepared for the Elect in Gods Eternal Predestination and bestowed upon them in the Temporal Dispensations so causeth their Belief Repentance Perseverance as that it imposeth no necessity or violent coaction upon the Wills of men but causeth their free and voluntary Endeavors All that are inwardly and effectually called are Elected but many are called onely outwardly few such are chosen Now that God hath chosen some and passed by others he is not at all cruel for he owed not his Grace to any but justly might have suffered all Mankinde to have perished That some are Elect and some Reprobate is known unto us in general but not in special whether this or that man be but of our own Election every of us not onely may but ought to be in special certain and assured whereof he may be by the effect which is Conversion that is true Faith and true Repentance Now if any one shall think that the Election of some before others in regard of Gods special Mercy came from this That God foresaw something in them which was not in the others let him hear what Moses saith to the Jews The Lord did not set his love upon you nor chuse you for your multitude but because the Lord loved you and would keep the
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more
liberty to sin afterward or at least to suppose that we have thereby merited at Gods hands what we fasted for Take heed of this a rightly grounded assurance of Gods mercy is highly commendable but a self-opinionating conceit of merit for the Works sake done is uncreaturely presumption a flat contradiction to the very end of Fasting which should be Self-unworthiness Self-denial true Humiliation This Fasting must never be without Prayer for Prayer and Fasting were joyned together Ezra 9.5 Neh. 1.4 Dan. 9.3 Judg. 20.26 Luke 2.37 5.33 1 Cor. 7.7 True indeed it is that Prayer is available without Fasting but Fasting never without Prayer for Fasting is not the worship of God but onely a help to it and the most principal end of a Religious Fast is Supplication or extraordinary Prayer whereunto as subordinate may be added Examination Humiliation and Mortification As touching the time of a Religious Fast it is now free in regard of Conscience indeed in the Old Testament they had a set time of Fasting as the tenth day of the seventh Moneth Levit. 16.29 But in the New Testament there is no set time which bindes the Conscience onely men must Fast as just occasion is offered and as for Civil-Politick Fasts they are set for orders sake and not to binde the Conscience Fasting was once Ceremonial when the Lord commanded by Moses that every Soul once in the year should humble it self in Fasting before the Lord in one of the great Assemblies of his people Levit. 16.29 c. 23.27 c. And though the Ceremony of the day be taken away by the coming of Christ Gal. 4. yet the thing it self continueth and remaineth in force The circumstances of Moral Duties may be changed but the substance may not be abrogated for where the same causes continue there the thing it self abideth Therefore this holy Exercise is of as great and necessary use as ever it was and remaineth in as full force and strength as ever it did Joel 2.12 Luke 5.33 c. 1 Cor. 7.5 Acts 13.2 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren whether of Sword Pestilence or Famine or any other just judgement whether threatned feared begun or executed For Private Fasts the same rule holds in private Afflictions neither is any time unseasonable when the Religious Soul sequesters it self for this Spiritual Physick of private Humiliation Holy Feasting is a time of Solemn Thanksgiving for Benefits received or Evils removed wherein the Creatures of God may be more liberally used then at any other time For this is a day of Rejoycing wherein it was once said to the people of God Eat the fat and drink the sweet Neh. 8.10 Wherein we must be very careful to preserve the fear of God within our hearts Exod. 18.12 Jobs fear was lest his sons should cast this fear of God out of their hearts in their Feasting and so offend God In every bit we eat and every drop we drink we must remember the caveat our Saviour gives Luke 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man Prov. 23.1 2. When thou sittest to eat before a Ruler put thy Knife to thy throat that is Bridle thine Appetite have respect not to pass the limits of Sobriety Temperance and Moderation The lawfulness of these Feasts may be derived from the Primitive Church so as the poor be regarded superfluity and riot avoided and the right end intended which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings Thus after the Sacrifices and Offerings Aaron and the Elders of Israel came to Feast with Jethro before God Exod. 18.12 So Ezra the eight Go your ways eat the fat and drink the sweet and send part to them for whom none is provided for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper made by the Communicants unto which some brought Honey some Bread some Wine some Milk and every one according to their ability contributing something thereunto These were called Love Feasts because they were herein to testifie their mutual Love among themselves as also to the poor who hereby were relieved and to the Ministery it self which was by these Feasts partly sustained But in these Feasts there were many spots Jude v. 12. who were eye-sores and disgraces to these holy Feasts pampering and feeding themselves and riotously wasting the Goods of the Church in stead of taking care for the poor and the Ministery for whose this Contribution was made It were to be wished there were no such spots in our Feasts at this day that neither blemish them by Surfetting Drunkenness or Wantonness nor by excluding the poor from having an interest therein Three things required for the right observation of a Religious Fast viz. 1. That the Causes be just and weighty such as these viz. 1. When we our selves are faln into any grievous sin whereof our Conscience accuseth us and whereby we procure the wrath of God against us So did the Israelites 1 Sam. 7.6 2. When some among us fall into any grievous sin though we our selves be free from it because for the sins of others Gods judgements may justly fall upon us For this Paul blamed the Corinthians 1 Cor. 5.2 3. When the hand of God in any judgement lies upon us Thus did the Israelites Judg. 20.26 4. When the hand of God in any fearful judgement lies heavy on others among whom we live though we our selves be free So David 2 Sam. 12.16 Psal 35.13 5. When Gods judgements are imminent and as it were hang over our heads So did Jehosaphat 2 Chro. 20.2 3. 6. When we stand in need of some needful Blessing of God especially such as concerns Salvation Thus did Cornelius Acts 10.30 7. For Gods blessing and good success on the Ministery of the Gospel So did the Church for Paul and Barnabas when they sent them to Preach Acts 13.3 And so ought we to do at this day 2. That the right maner of Fasting be observed which stands in these particulars viz. 1. Abstinence from meat and drink and all maner of nourishment of the Body 2. Abstinence from all maner of sin whether in thought word or deed 3. Abstinence from sleep such as thereby the body may be the more humbled and afflicted with the want of food 2 Sam. 12.16 4. Abstinence from soft and rich apparel Exod. 33.4 6. Jon. 3.6 2 Sam. 12.20 5. Abstinence from Matrimonial benevolence 1 Cor. 7.5 Joel 2.16 6. From the ordinary Works of our Calling Levit. 16.29 31. 23.28 32. 7. Abstinence from all pleasant and delightsom things which may any way refresh Nature 2 Sam. 12.20 Dan. 10.3 8. Abstinence from all maner of Sports Pastimes and
To put a Difference betwixt Humiliation and Rejoycing 2. To Testifie our outward Rejoycing by that outward Sign thence called A day of Joy and Gladness Esth. 9.19 Rules of Direction for the right use of Feasting viz. 1. All Excess must be avoided in Eating and Drinking Eph. 5 18. 2. They must be sanctified with holy Conference It was Christs own practice Eph. 4.29 Luke 5.29 c. 7.36 c. 14.17 c. 3. Blessing before and after Feast must be used This also was Christs usual practice Matth. 14.19 15.36 26.26 4. They must minde us of Gods Free Bounty and of our Unworthiness of the least and meanest of Gods Creatures 5. This is a fit season of Testifying mutual Love one to another by sending portions and gifts from one to another This is a commendable Custom of old enjoyned to Gods people Esth 9.22 and practised by them Ezra 8.12 6. The Poor must then be specially remembred as is expresly commanded Neh. 8.10 Esth 9.23 7. In the midst of thy greatest mirth think of the Distresses of those that are afflicted 8. In the end of this Rejoycing examine thy carriage of all that day and crave pardon for what hath been done amiss Job 15. To the right use of Meats and Drinks are these three things required 1. Before we Eat Consecration of the Food by praying for a Blessing on it 1 Tim. 4.5 3. In our Eating Decent Temperate and Christian Behavior 3. After we have Eaten Prayer and Thanksgiving to the Lord Deut. 8.10 The Reasons wherefore we ought to consecrate the Meat before we use it viz. 1. That in the use of it we may lift up our hearts to God and thereby put a difference and distinction between our selves and the bruit Beasts 2. That we may be admonished thereby touching the Title we have to the Creature which being once lost by our first Parents is restored to us again by Christ 3. That it may be an assured Testimony to our hearts That we may use the Creature with Liberty of Conscience when we do use it 4. That we may be sanctified to the use of the Creature as it is sanctified to us to the end we may use it with Temperance and not abuse it 5. That when we use the Creature we may depend on God for a Blessing on it to make it our Nourishment for no Creature can nourish by it self but by Gods Command whence proceeds the nutritive Vertue 6. That we may not grow to Security Forgetfulness and Contempt of God and so to prophaneness in the use of our Meats and Drinks Praising of God after Meat stands in these two Particulars viz. 1. In an holy Remembrance That God hath given us our Food Deut. 8.11 2. In lieu of Thankfulness to God we must employ the strength of our Bodies in seeking his Glory and walking according to his Commands 1 Cor. 10.31 That we may eat to the Lord four things are to be observed viz. 1. That in our Eating we must practice Justice Prov. 20.17 2 Thess 3.2 2. We must practice Love and Charity in our Eating Rom. 14.21 Neh. 8.10 3. We must use Sobriety a holy Moderation in the use of our Dyet Prov. 23.1 2. 4. Every man must eat his Meat in godliness Four Rules whereby we may Eat our Meat in godliness viz. 1. By taking heed of the Abuse of any Creature appointed for our use by intemperance 2. By receiving the Creatures as from the hand of God himself Gen. 1.29 Exod. 16.15 3. We must receive the Creatures from God as Tokens of our Reconciliation to him in by and through Christ Ephes 5.20 4. We must learn to be Content with that Portion which God hath assigned us be it never so mean or small Motives to avoid Excess in Dyet 1. It destroys the Body and kills even the very natural strength and life thereof 2. It brings by consequence of the former evil great hurt to the Soul of man 3. There is a Wo belongs to them that eat or drink intemperately Isa 5.11 13 14. The time of holy Feasting is a time of Rejoycing a day of Gladness wherein we may with more liberty use lawful Recreations Touching which we must observe these three Conclusions viz. 1. Recreations may not be in the use of holy Things as in the use of the Word Sacraments c. 2. Recreations may not be made of the Sins and Offences of men but on the contrary Sorrow and Mourning for them Psal 119.136 3. We may not make Recreations of Gods Judgements or of the Punishments of Sin All lawful Recreation is onely in the moderate use of things indifferent which are in themselves neither commanded nor forbidden for by Christian liberty the use of such things for lawful delight and pleasure is permitted unto us Therefore also observe these other special Rules for the right use of lawful Recreations viz. 1. We are to make choice of such Recreations as are of least offence and of the best report Phil. 4.8 2. They must be profitable to our selves and others they must also tend some way to the honor of God 1 Cor. 10.31 3. The end of them must be to refresh our bodies and mindes and not for gain 4. They must be moderate and sparing both in respect of time about them and in respect of our affections on them And because Games are used at times of Recreation observe likewise that all Games are of three sorts viz. 1. Such as are ordered by the wit and industry of man and they may be used lawfully if lawfully used 2. Games of hazard wherein hazard onely orders the Game not wit and they by the consent of Godly Divines are unlawful 3. Mixt Games partly of hazard and partly of wit which as they are not to be commended so are they not simply condemned At times of holy Feasting we may also more freely Apparel our Bodies but still having respect to these two Rules 1. Our care for it and the Ornaments of the body must be very moderate Matth. 6.18 to 31. 2. It must be fitted to the Body in a comely and decent maner such as becometh Godliness Tit. 2.3 Rules for decency and comeliness in Apparel viz. 1. That it be according to the Sex Deut. 22.35 2. It must be according to our Office Calling or Function 3. It must be according onely to our Ability yea sometimes short of that too 4. It must be somewhat answerable to our Degree for distinction of order in the Societies of men 5. It must be according to the received Custom of the Countrey where we live Zeph. 1.9 6. Such as may express the modesty of our Mindes Frugality Shamefac'dness c. 1 Tim. 2.9 10. 7. It must be framed to the example of the Gravest and most Sober of our Order and Place The end of Apparrelling our Bodies is threefold 1. For Necessities sake to preserve Life and Health 2. For Modesties sake to cover our Nakedness 3. For honor and
object according to the nature of the offence and party offending 1. Admonition or Exhortation to amendment which also is joyned with reprehension and denunciation of Gods judgements against the party not repenting but persisting in his evil way Gen. 3.11 4.6 7. 2. Suspension whereby the offenders for a time are barred from the Lords Supper This is not a Separation from all holy things but some onely till clearer evidence produce either farther punishment or absolution 2 Thes 3.14 15. 3. Excommunication which is a Separation from all holy things and the Priviledges of the Church and the Communion of Saints because to their sin they adde this obstinate contempt of the Admonitions given unto them Gen. 17.14 Ezra 10.8 Matth. 18.17 There is a twofold Communication or Communion from which an excommunicate person may be said to be excluded viz. 1. Inward and Spiritual which every Faithful one hath by Faith and Love first with God and then with the Saints of God 1 Joh. 1.3 7. From this Fellowship can none be excluded but by sin which is it alone can separate any man from the Grace of God and from Communion with him The Church Excommunication can bar and shut out no man from this Communion 2. Outward and Corporal which standeth in a common partaking together in the Word in Prayers and in the receiving of the Sacraments and in familiarity and friendship one with another from all which Excommunication separateth The Bands or Duties which no Excommunication doth dispence withal viz. 1. Natural if any Excommunicate person be in want or any distress we must minister unto him such things as are necessary for his preservation 2. Domestical as the duties of Wives Children and Servants may not be shaken off under any colour or pretence of Excommunication Provided that they cease not to pray for them to admonish them to hate their sins and see they defend them not in their wicked courses or joyn with them in opinion 3. Civil or Politique it is lawful to buy of him or to sell unto him yet we ought not to converse and commerce with him as with a Friend The Duties which are to be performed to Excommunicate persons viz. 1. We must love the Persons of the Excommunicate in the Lord and thirst after their souls health and for their conversion 2. We must exhort and rebuke them so that albeit we love them we must take heed that we do not flatter them and so harden them in their sins 3. We are bound to pray for those that are bound by the Church Censures we are not to pray with them but it is required of us to pray for them 4. We are to assure them that upon their Repentance we are ready to embrace them and to receive them as Brethren forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways The fearful estate and condition of Excommunicated persons viz. 1. Their Names whilest they persist in their obstinate Impenitency are cancelled out of the number of the people of God Gen. 1.7 2. The Sentence that is pronounced on Earth is ratified in Heaven Matth. 18.18 c. for Christ is the Author of it 1 Cor. 5.4 3. They are barred from the Word and Sacraments and from Prayers with the Congregation the Word prevailed not to do them good the Sacraments would do them hurt 4. They are infamous for they are to be called and accounted as the Heathens and Publicans Matth. 18.17 5. Such as thus contemn the Admonition and Reprehension of the Church lose the Communion of Saints and become the bondslaves of Satan 1 Cor. 5.3 4 5. 6. Being cast out of the Church they are banished out of all Churches the Churches of God have all cast them out whom one hath cast out And if we be not of the Church of God we are of the Synagogue of Satan 7. The sundry Decrees and Constitutions established by Humane Laws do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church The ends of Excommunication are these viz. 1. The good of the person Excommunicated that if it be possible he may be won 2. The Salvation or preservation of the whole Church 1 Cor. 5.13 lest others be infected 3. That the rest may fear and be kept within the bounds of their duty 1 Tim. 5.20 4. That those Punishments which hang over the Church for sin may be kept off and avoided Josh 7.11 Numb 25.7 5. The Glory of God and if this be before their eyes that are Governors of the Church it will keep them from declining either to the right hand or the left from winking at the sins of great ones and censuring the faults and infirmities of those of low degree too sharply from winking at great beams in some and from having Eagles eyes to pry into the motes of others The use of Excommunication ought to be perpetual and universal in the Church because the causes of this power of the Church are perpetual and universal As 1. The Commandment of Christ Matth. 18.18 1 Cor. 5.5 2. That obstinate Sinners being made ashamed may be brought to Repentance 3. That no others should be infected by their evil life and corrupt example 4. Because it is the ordinary Office of the Church to judge them that are within 1 Cor. 5.12 Obstinate Sinners are to be cast out of the Church which ought not to Tolerate open Offenders for these Reasons viz. 1. Because it is a comely thing for the Saints of God to purge themselves of them that as they differ from Heathen men so they may differ from Heathen Meetings for They are a holy people Deut. 2.14 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men Col. 3.6 3. Because it is a cause of great Mercy and wonderful Blessing from God when such as transgress are resisted and punished Joh. 7.13 8.1 2. 4. Because it would be reproachful to God and his Son Jesus Christ if they who lead wicked and wretched lives should be admitted freely to his Table as if his people were a company or conspiracy of prophane persons whereas the Church is the Body of Christ Col. 1.24 5. By continual company of the wicked the godly are corrupted 1 Cor. 5.6 7. it is better that one Member be cut off then that the whole Body of the Church should perish 6. They are to be cut off to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness who by winking at their sin would grow the more obstinate but by this chastisement may be reclaimed and preserved 1 Cor. 5.5 We must have no company with scandalons livers that they may be ashamed 2 Thess 3.14 Excommunication described by its several parts viz. 1. It is a Sentence of the Church Mat. 18.17 2. It must be executed upon him that is a Member of the Church 1