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
laying hold on those things which were not instituted for them but for the Disciples of Christ 2. Because they prophane the Covenant and Testament of God by taking to themselves the Signs and Tokens of the Covenant and so would make him the Father of the wicked 3. Because they tread under foot the blood of Christ by not receiving his benefits by faith when as they profess they do and so mock God 4. Because they condemn themselves by their own judgement for they accept of this Doctrine yet are conscious to themselves that they are hypocrites and so condemn themselves All deadness and hardness of heart must not keep us from the Lords Table for it is twofold viz. 1. Sensible which is in Gods children which they bewail this may not discourage the Communicant from approaching the Table 2. Insensible which is a great and dangerous Judgement and one proper to the Reprobate They onely are to be admitted to the Supper of the Lord who by their confession and life profess faith and repentance and the Reason is 1. Because the Church should prophane Gods Covenant if it should admit unbelievers and men impenitent for he that doth a thing and he that consenteth to it are both guilty 2. Because if such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed The Supper of the Lord is often to be celebrated for these Reasons viz. 1. Because of the words of institution 2. Because in respect of the end and purpose of the institution for it must be done in remembrance of Christ The Sacrament of the Lords Supper is not to be omitted when it is administred in the Congregation whereof we are members for they were to be cut off from the people who neglected the Passover but this Sacrament is greater then it in two respects viz. 1. This Sacrament is more clear because it doth more lively represent Christ exhibited in the flesh but the Passover onely represented Christ which was to come 2. Because the mercy we are now to remember is greater then that of the Passover the one being our Redemption from Sin and Hell the other our deliverance out of Egypt though that was not all The resemblances between the Passover and the Supper of the Lord viz. 1. As one is called the Lords Passover Exod. 12.12 so this is called the Lords Supper 1 Cor. 11.20 2. God calleth the Lamb the Paschal Lamb because the Angel in the common destruction passed over the houses of the Israelites so Christ calleth the Bread by the name of his body that was broken for us Luke 22.19 3. In the Passover the Lord saith This shall be for a memorial Exod. 12.14 so Christ saith Do this in remembrance of me Luke 22.19 4. God saith of the Lamb Take ye Exod. 12.5 Christ saith of the Bread Take ye Mat. 26.26 5. God saith of the Paschal Lamb Eat ye Exod. 12.11 Christ saith of the Bread Eat ye of the Wine Drink ye c. Christ would at the last Supper of the Passover institute this his Supper for these Reasons 1. That now an end was made of all the old Sacrifices and he did substitute a new Sacrament which should succeed and be observed that Paschal Sacrament being abolished 2. That the same thing might be signified difference of time onely excepted the one signifying Christ to come and to be sacrificed the other come and sacrificed 3. That he might stir up in his Disciples and in us greater attention and marking of the cause for which he did institute it doing nothing before his death but what was of most weight and moment The absurdities following upon and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord some wherof are also against Consubstantiation 1. If the bread and wine be turned into the very body and blood of Christ then shall be no Signs in the holy Supper and then no Sacrament for Sacraments cannot be without visible Signs Thus it overthroweth the Sacrament consisting of two parts a visible Sign and an invisible Grace signified but if bread were really the body of Christ then there could be no outward Sign to represent the inward Grace 2. Christs blood should be seperated from his body which can never be 3. The body of Christ should be infinite and therefore he should not be a very man nor truly ascended for by making the body of Christ to be in more places then one at the same time the nature of a true body is destroyed 4. That then the wicked and hypocrites as well as the godly coming to the Supper should then receive Christ and be indeed partakers of the body and blood of Christ yea irrational creatures which is horrible Blasphemy to imagine and determine 5. It maketh two Christs one that giveth another that is given one at the Table another in the mouthes and stomacks of the Disciples 6. The Apostle calleth it Bread oftentimes even after consecration 1 Cor. 10.16 11.26 27 28. and Christ instituted this Supper before he was crucified 7. If the body and blood of Christ had been really in the bread and wine Christ should have eaten himself even his own body and drank his own blood and have given his dead body with his living hands 8. This communion is common to the Fathers and us but the Fathers could not communicate any otherwise with Christ then by faith in the Word and Old Sacraments 9. Christ is ascended really with his body into heaven which must contain him until his coming again Acts 3.21 1.11 John 16.28 Matth. 26.11 The great wide difference between the Lords Supper and the Popish blasphemous idolatrous Mass 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that onely Sacrifice of Christ which himself once fully wrought on the cross Heb. 7.27 But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ except also Christ be daily offered for them by their Sacrificers 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ who now according to his humane Nature is onely in heaven at the right hand of his Father Heb. 1.3 and there will be worshipped of us John 4.21 22 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine and therefore say they is to be worshipped in them So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus and an accursed Idolatry 3. The Popish Mass changeth or rather abolished the Rite instituted by Christ for it taketh away the cup from the people and most presumptuously addeth many toys 4. The Mass transformeth the Sign into the thing signified for it denyeth that there
same 2. By the rightly pacified Conscience which is done by Faith in the heart And the Peace here meant is such a Peace as cometh after War after conflicts for sin after knowledge of Gods displeasure with thee after the sense hereof and after all this a knowledge of Reconciliation again Now many in an evil estate live and dye peaceably but deceive not thy self that is onely because they were never acquainted with the Doctrine of Justification and Sanctification because they never saw the danger for to be sure that I am free from a danger and not to know a danger is all one and doth breed a like confidence and security Thus as it is a great mercy to have a true and sound Peace so to have a Peace not well grounded and bottom'd is the most dangerous Judgement in the world That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin know That this Peace is threefold 1. With God properly called Reconciliation God in Christ at one with Man Man through Christ at one with God 2. With our selves when the conscience sanctified ceaseth to accuse and the affections subject themselves to the enlightened minde 3. With our Christian Brethren Arguments to perswade us of the forgivenes of our sins if we come unto Christ 1. By the Scripture-expressions so frequently ratifying this Truth 2. By Christs Practice when he was on earth 3. Otherwise Christs Blood should be shed in vain 4. By the Example of others pardoned 5. Else no flesh should be saved 6. God should not else be worshipped and served 7. By the infiniteness of Gods Mercy The universality of Gods Promises touching the forgiveness of sins is threefold 1. Without exception of Time for At what time soever a sinner shall repent him of his sins I will put away his iniquity saith the Lord. 2. Without exception of sins for Albeit your sins were as scarlet they shall be made as white as snow Isa 1. 3. Without exception of person for Whosoever shall depart from his wicked ways and turn unto God he will receive him The Duties to be performed of us in believing the forgiveness of sins to the faithful viz. 1. To pray unto God earnestly every day above all things of this world for the pardon of our sins because this is so great and wonderful a grace 2. To love the Lord and our Savior Jesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Jesus hath merited the same for us 3. To break off all our sins by Righteousness and not continue any longer therein because we have been enough endangered through sin and are still in the same danger if we continue in it 4. Not to have in any account the Popes Indulgence for sins but to abhor his Blasphemous Pardon for them seeing this is in Gods power onely Four Grounds of possibility of Pardon be the sin never so great 1. That the Mercy of God is infinite yea above all his Works 2. Men of years living in the Church of God and knowing the Doctrine of Salvation shall not be condemned simply for their sins but for continuing and lying in them 3. It pleaseth God many times to leave men to themselves and to suffer them to commit some sin that woundeth Conscience but yet we may not hence think that he is the Author thereof but our own depraved Nature 4. The Promises of God touching Remission of sins and life eternal in respect of Believers are general and in regard of all and every man indefinite This Doctrine of forgiveness of sins doth teach us 1. To acknowledge our selves before God to be grievous sinners to have godly sorrow for them and to seek pardon by daily Prayer for the forgiveness of them 2. To have a circumspect care and fear not to offend God at any time yea a most earnest desire to please him better then we have done Psal 103.3 4. Joh. 5.14 3. To return all praise and thankfulness to God for this so infinite Mercy which appeareth in nothing more then in the forgiveness of our sins 4. To shew back again our love toward our heavenly Father according to the measure of his love towards us the greater sins he hath pardoned the greater love should be returned 5. That the receiving of this Mercy from God must work in us mercy towards our brethren Luke 6.36 Eph. 4.32 Col. 3.13 The sum of this Article may be this Remission of sin is Gods Will not imputing to the Elect to all of them and to them onely their sins but Christs Righteousness which Remission of sins is the work of all three Persons of the Deity granted for Christs Intercession and Merit but freely in respect of us and is received by Faith through the working of the Holy Ghost upon our Conversion and Repentance You that are skill'd in Physiognomy Have ye observ'd in men Condemn'd to dye How to the life they do resemble Death Or 's if they liv'd by Artificial breath But travelling to their Execution say A Pardon overtakes them in the way How then the Scene is alter'd they survive Themselves and seem to be now twice alive Draw the Curtain Reade The Gospel saith The Pardon 's seal'd and it is ours by Faith §. 12. The Resurrection of the Body THe Resurrection of the Flesh is a restoring of the substance of our Bodies after Death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life incorruptible by the same Immortal Soul whereby they now live which God will work by Christ in the end of the world by his Divine Vertue and Power which restoring also shall be of the Elect unto the Eternal Glory of God but of the Reprobate unto Eternal Pains Thus although the body after death lie rotting in the Grave yet at the last day it shall be raised again by Gods great Power and being joyned to the Soul shall stand before Gods Judgement Seat to give account of all it hath done whether good or evil and be rewarded accordingly When Christ as Man for thus onely he can remove from place to place his Godhead ever filling all places shall come down visibly and openly with great Glory and Troops of Angels about him to Judge those that shall be then living for the world shall be full of people even to the hour of his coming and then the Dead being raised out of their Graves even all from the first Adam shall be joyned with the living who shall onely in stead of dying be changed and thus all people together of all Countreys and Nations shall be presented before his Tribunal to receive Sentence according to the Equity yea and Justice of his Gospel whether of Absolution to pass into the Kingdom of his Father or of Condemnation into the Kingdom of Hell with the Devil and his Angels for ever Now though amongst those
That even before the giving of the Law all the Precepts of the Ten Commandments were in a maner known and acknowledged though they require whatsoever was commanded Adam in his Integrity and whatsoever was commanded since Gen. 2.16 17. Exod. 20. The Law being that which God himself delivered to his people by the hand of Moses which also with his own finger he wrote in two Tables of Stone called The Moral Law because it sheweth the Vertues to be followed and the Vices to be avoided as also to distinguish it from the Ceremonial Law which comprehendeth the Ceremonies prescribed by God in the old Church and from the Judicial and Political Laws which contain Judgements and the Penalties to be inflicted on the breakers of this Moral Law The sum whereof is this The First Table containing the four first Commandments Commandeth all the Duties which man oweth to God The Second Table containing the six last Commandments commandeth all that Man oweth to Man according to the Will of God For the Commandments of the Latter Table are to be referred to the first that is to say They are to be kept not indeed so much for our Neighbors sake as for Gods sake of whom they are commanded the First Table being immediately the Second mediately referred unto God the Commandments whereof are not notwithstanding less then those of the First Table but the principal service of the First Table is greater then the principal service of the Second Matth. 22.37 38. Instances of Scripture proving that the Decalogue was in mans heart before it was written in the two Tables of Stone 1. The First Commandment was known unto Abraham when as almost in so many words the Lord said unto him I am God All-sufficient stand before me and be upright Gen. 17.1 And Jacob said Put away the strange gods Gen. 35.2 2. The Second was also known unto Jacob for he purged his house from Idols when he was to build an Altar in Bethel Gen. 35.2 Acknowledging hereby that this was a Corruption which the true God would be offended at 3. The Third Abraham also seemeth to have well known when he sware by the true God unto Abimelech to confirm his League Gen. 21.23 And Jacob when he sware unto Laban by the fear of his father Isaac Gen. 31.53 4. The Fourth is recorded by Moses to have been given in Paradice Gen. 2.2 3. And is likewise set down in Exodus 16.23 5. The Fifth Jacob shewed in his practice when he followed his Fathers direction in taking a wife and his children by going at his command into Egypt and Josephs nourishing him there in his old age Shem and Japheth reverencing their Father Noah are blessed but Ham scorning him is cursed in his Son Canaan Gen. 9.25 26. 6. The Sixth was written in Cain's Conscience which made him cry My sin is greater then can be forgiven and God expresly forbiddeth it Gen. 9.6 7. The Seventh was to be seen in the Sons of Jacob when they said Should he make our Sister a whore Gen. 34.31 In Joseph when his Mistris tempted him Gen. 39.9 and in Judah when he commanded Thamar to be burnt Gen. 48.2 8. The Eighth Laban urgeth upon Jacob Gen. 31.30 who acknowledgeth Death to be due for it Gen. 45.5 And Jacobs Sons say God forbid that we should steal Gen. 44. 9. The Ninth Heathen Abimelech shewed to be written in his heart when he complained of Abrahams false testimony touching his Wife Gen. 20.9 26.9 And of Isaac's for the like yea and Judah kept promise not lying or deceiving Gen. 38.20 10. The Tenth Abraham sheweth to be written in his heart when having recovered the goods of Sodom he coveted none of them being other mens and it was sin to look on a woman to lust after her and punished even in Kings Gen. 12.17 20.7 The maner how this Law was given viz. 1. There was great preparation three days together the people were sanctified according to the maner of those times by Washings and Purifyings So let us prepare our selves by prayer before we come to hear the Lord speaking unto us in the Ministery of his holy Word 2. A strict charge was given them That neither man nor beast on pain of death should come near the Mount whence the Law was to be delivered how much less mercy deserved the Transgressors of these glorious Laws 3. The Lord descended with great terror the Trumpet sounding the Earth shaking and Lightnings flying about Shewing with what fear of offending against those weighty Laws they were to be received into the heart 4. Almighty God himself spake all these words in the hearing of all the people and afterward writ them in two Tables of Stone with his own finger intimating hereby the perpetuity of them and how stony-hard our hearts be that the finger of God alone is able to imprint them there 5. When Moses had broken these two Tables the Lord writ the same words in two other Tables So mans heart by Gods Creation had all the Laws written in it but after his Fall it was without any letter thereof in effect until that the Lord writ them anew 6. At Moses his return from the Lord with these Laws his face did so shine that the people were not able to look on him till he vail'd it neither could the Jews nor any of the Gentiles be able to see into the end of the Law Christ Jesus till the Lord took away their vail of blindeness and hardness of heart 2 Cor. 3.13 14. The Decalogue is divided after a threefold maner viz. 1. It is divided by Christ and Moses into two Tables the former whereof comprise our duty towards God immediately the Second our duties towards God mediately 2. It is divided into Ten Commandments whereof four are ascribed to the First and six other unto the Second Table 3. It is divided according to the things themselves which are commanded or forbidden in the Decalogue now generally is commanded the Worship of God and that which is contrary thereto is forbidden The worship of God being that which is generally commanded in the Decalogue is 1. Immediate when Moral works are immediately performed unto God which is 1. Internal which consisteth partly in this that we worship the true God and that that be performed unto the true God which is commanded in the first Commandment partly that the maner or form of Worship be right and lawful whether it be internal Worship or external which Form is taught in the Second Commandment 2. External which is 1. Private which containeth the private Moral works of every one which are always to be of every man in particular performed and this private Worship is delivered in the Third Commandment 2. Publike which consisteth in sanctifying of the Sabbath and is delivered in the Fourth Commandment 2. Mediate when Moral works are performed to our Neighbor in respect of God delivered in the Second Table which likewise is 1. External which
his Benefits 2. By the good that we shall get by it 3. That he shall not lose his labor if he do attempt it Now Faith onely applies the Promises with boldness but we are not affected with Spiritual Priviledges because we look on them with a general eye as matters of fancy and speculation because we see no such thing we have no feeling of them And the Promises of God are always to be understood with an Exception of the Cross of the godly and of the punishments and chastisements of such as depart from God and Sin or with a condition of perseverance in Faith and godliness When thou seest that thou hast put thy Seal to the Truth that thou believest the Promises and hopest in them then consider whether God hath put his Seal to thee Now we must know that there is a double Seal 1. Secret that is the Secret Witness that God gives to every mans heart as a Privy-Seal that God sets on it 2. A more Open one in life and conversation whereby he enables us to depart from iniquity 2 Tim. 2.29 Hope and Faith differ 1. In their Order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for Heb. 11.1 2. In the kinde of Object Faith is of things past Heb. 11.3 and present Joh. 20.19 Hope onely of things to come 3. In their Nature Faith believeth the very Truth of Gods Promises and sealeth that God is true Hope waiteth till God manifest and accomplish his Truth In like maner Hope and Presumption differ Now Presumption may be these four ways 1. When men live in their sins without Faith and Repentance presuming of the Mercy of God and because God is merciful they take occasion to sin more freely 2. When men perswade themselves they hope in God when indeed they do not perswading themselves upon no ground That they live in expectation of the life to come being destitute of saving Knowledge Faith and Repentance 3. When men live in sin thinking afterwards to convert themselves when they list 4. When men presuming too much on their own power and strength even after Conversion think they stand so fast they cannot fall The Signs of found Hope 1. A purging of our selves to resemble God in purity 1 Joh. 3.3 2. True filial fear of God Psal 147.11 3. A weaning our selves from the most desireable outward things of this life and that for these Reasons viz. 1. They cannot possibly fill the unlimited desire of the Soul 2. They cannot secure the Conscience distressed with the apprehension of the Wrath of God or prevent his Judgements 3. They cannot stretch themselves unto Eternity 4. A Rejoycing for the Salvation in the last day and in this Joy a Delight in the means as the Word and Sacraments Prayer good and godly men c. Motives to labor for true Hope viz. 1. The Commandment of God and the Admonition to Hope so frequently multiplied in the holy Scripture Psal 42.5 43.5 37.34 7. 27.14 2. The Excellency of Hope for God himself is called The God of Hope Rom. 15.13 it is also called Blessed Hope Tit. 2.13 3. The Profit of this Grace of Hope as Piety 1 Joh. 3.3 Comfort in affliction Phil. 1.21 23. Blessedness Psal 146.5 4. The Necessity of it for without it we Christians were of all men the most miserable 1 Cor. 15.19 The means to attain unto Hope viz. 1. Diligent and fervent prayer to God Eph. 1.18 2. We must labor for a full perswasion of the Goodness Truth Fidelity and Power of God towards us Rom. 15.13 3. We must labor to have a true experience of Gods love and favor towards us 1 Sam. 17.31 unto 51. 4. We must put upon us the whole Armor of God Eph. 6.11 12 c. 5. We must be often conversant in Reading Hearing Conferring and Meditating on the Scripture Rom. 5.4 The Vices repugnant to Hope and forbidden in this Commandment viz. 1. Despair which is to esteem our sins to be greater then the merit of the Son of God and to refuse the Mercy of God offered in his Son the Mediator and therefore not to look for those Blessings which are promised unto the godly but to be tormented with an horrible sense and feeling of Gods wrath and with a fear of being hereafter cast away into everlasting pains and to stand in horror of God and to hate him as if he were cruel 2. A Doubting of the Blessings to come which are expressed in the Word as of everlasting life and of final perseverance This Doubtfulness neither stedfastly assenteth to the Doctrine of God nor altogether gainsays it but being floating and wavering hath a weak inclination now to one part and now to another 3. Carnal Security which is To live without thinking of God or his Will or of our own infirmity and dangers and without acknowledging or bewailing of our sins and without the fear of God and yet to promise unto our selves an indempnity from the anger of God and from punishment without Faith or Repentance Suppose the World a Sea on whose uneven Tempestuous Waves sails Man that 's bound for Heaven Whose Vnderstanding at the Rudder stands To dictate to the Will what she commands Th' Affections who Vsurper-like do sway Command and Rule that Power they should obay Whereby the Vessel oft miscarries and The Fraught of Graces swallowed in the sand When Romes Euroclidons from Hell are sent Faith's shipwrack'd ' less Hopes Anchor doth prevent §. 6. Of Love THe Love of God is a most upright affection of the Minde by which God is loved for himself and our Neighbor for God which Love is grounded on Gods love to us 1 Joh. 4.19 Indeed Love is nothing else but a disposition of the Will whereby it cleaves or makes forward to some good that is agreeable to it self yea all the Affections are nothing else but the diverse motions and turnings of the Will Now Love is that act of the Will whereby it turns it self to a thing as Hatred is that whereby it turns it self from a thing And the object of Love is somewhat that is good not that is True or that is Beautiful for this is onely the object of the intuitive understanding So that to love the Lord is not onely required That we be perswaded that he is well-affected to us That he is willing to receive us but also that we look on him as one that is suitable and agreeable to us And indeed that is the main the other will follow easily Hence men may have a perswasion of their sins forgiveness and yet want true Faith for that which begets not Love is not Faith Now a man may have that perswasion of Christ yet not love Christ as a Prisoner may of the Judge yet not love the Judge for love comes from some suitableness some agreeableness between the parties but when a man is humbled and looks on Christ and again is perswaded that Christ looks
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another
impossible it is our own fault for God commanded them when they were possible neither hath he lost the right of requiring that now which we lost the power of performing of then at our Parents first birth yea after our second birth in Christ being still in this life but in a state of imperfection it is impossible though God commands us to crave and desire of him in this life the perfect fulfilling of the Law So that God chargeth no more upon us then he had enabled us to do and had given us strength to perform and if there be any impossibility to do it the fault resteth in our selves and not in God for man by his first Creation was able to keep the whole Law without sinning for he was made after Gods own Image God saith Solomon made man righteous Eccl. 7. his heart was full of divine understanding his will was altogether right his affections holy his power absolute to persist and continue such always but as his nature now is he cannot keep the Law of God neither the whole nor any parcel thereof but is altogether corrupt his understanding darkned his will crooked his affections impure and his best strength weakness towards the running of the race of Gods Commandments yea though assisted by Gods grace and regenerate yet does not perfectly fulfil the Law but faileth still in many things for though a man be now Spiritual and guided by Gods Spirit not to sin as men natural 1 John 3.9 yet the flesh the old man corrupt Nature is not altogether expelled but remaining for their humiliation and the exercise of Grace in their Spiritual combat hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Thus though the Law exacteth such perfect obedience as no man in this life is able to yield as appeareth Acts 13.38 Rom. 8.3 3.20 Gal. 2.21 yet we must know that it is impossible onely to Nature but not to Grace which is thus to be explained It is possible to Grace because Grace covereth our failings not that a man in Grace can perfectly fulfil all things Christians are not bound at all to the observation of the Judaical Ceremonies nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth yet no Christian man whatsoever is freed from the obedience of the Moral Law for that remains for ever a Rule of obedience to every childe of God though he be not bound to bring the same obedience for his Justification before God for he is accursed saith the Law that faileth in any Commandment except saith the Gospel he be reconciled again in Christ and in him have the pardon of his transgressions Whence this is one main difference betwixt the Law and the Gospel That the Law leaveth no place to repentance nor affordeth any means to resume that which is lost or recover that which is decayed Hear the thunder of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3.10 Listen to the still voyce of the Gospel Repent Mat. 3.2 4.17 Sin no more Joh. 5.14 8.11 Turn you turn you from your wicked ways for why will ye dye Ezek. 33.11 In this respect the Law may be resembled to Abishai the Gospel to David both of them found their enemy Abishai would presently have smote him dead but David wakes him tells him the danger he was in and adviseth him to look better to himself 1 Sam. 26.8 c. Thus the Law sets forth the rigor of Gods Justice the Gospel the riches of his Mercy Now indeed a man cannot see his sins to purpose without the spirit of Bondage for that must make the Law effectual as well as the Spirit of Adoption doth the Gospel that is except God himself press the Law in our hearts the Ministers discover our sins to no purpose they may as soon shake the earth it self as the heart of a sinner without the work of God therefore the first work of the Holy Ghost is to awaken a sinner to set upon him his sins that he may be fit to receive Christ The Law in general is that part of Gods Word which commands things just honest and godly and being thus conceived it is three-foldâ— or the parts thereof are three 1. The Ceremonial Law concerning Ceremonies binding the Jews until the coming of the Messias that they should be Signs Symboles Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ this Law prescribed to the Jews Ceremonies Rites and Orders to be performed in the Worship of God and is laid down in the Books of Moses especially in Leviticus it concerned the Jews onely and is now wholly abrogated 2. The Judicial Law which is that part of Gods Word which prescribed Ordinances for the Government of the Jews Commonwealth and the Civil punishment of offenders Indeed their whole Civil Order or Government that is of the Offices of Magistrates Judgements Punishments Contracts and of the distinguishing and bounding of Dominions binding all Abrahams posterity until the coming of the Messias that they should be Types of that Order which should be in Christs Kingdom that is of the Spiritual Regiment of the Messias This did indeed principally concern the Jews but yet so far forth as it tendeth to the establishing of the Moral Law having in it common Equity it concerneth all people in all times and places 3. The Moral Law which teacheth us what to do and what not to do binding all reasonable creatures to perfect obedience both internal and external so that it may fully be described in these three points 1. That part of Gods word concerning righteousness and godliness which was written in Adams minde by the gift of Creation and the remnants of it be in every man by the light of Nature in regard whereof it bindes all men 2. It commandeth perfect obedience both inward in thought and affection and outward in speech and action 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof though but once and that in thought onely Gal. 3.10 The sum of the Moral Law is propounded in the Decalogue or Ten Commandments which many can repeat but few do understand The Ceremonial Law must be considered in a double respect 1. In regard of the observation of it in Gods worship and so it is wholly abrogated 2. In the scope and substance of it which is Christ crucified with his benefits whom it shadowed out thus it remaineth still and is now more plain then ever it was The Ceremonial Law ceased at the coming of Christ for these Reasons 1. There is no more use of a candle when the Sun is risen nor of the picture when the person is present Thus was it between the Mosaical Ceremonies and Christ 2. The renting of the vail of the Temple at Christs suffering
and the destruction thereof not long after shew the same 3. Christ was a new High Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the coming of this worthier 4. Christs coming made us to be of age when as before men were children and nothing differing from servants Again the Ceremonial and Civil or Judicial Laws are wholly abrogated as touching obedience so that there is no necessity any more of observing them 1. Because they were to continue onely unto the coming of the Messias Gen. 49.10 Eph. 2.14 2. Because the Messias being exhibited the Types cease such as were the Ceremonial Laws Col. 2.17 yet is not the Moral Law in like maner abrogated for this after Christ was exhibited ceased indeed as touching the curse and constraint but not as touching obedience for Christ fulfilled not the Law and redeemed us from the curse of it that we should continue and persist in sins and enmity with God The use of the Ceremonial and Judicial Laws against Anabaptists that would shut the Old Testament out of the Church of Christ and under pretence of his Spirit be a Law unto themselves 1. The first and principal use of the Ceremonial and Judicial Laws of Moses was to serve as a Schoolmaster unto Christ and his Kingdom 2. By these God would have his own people sorted out from others for his own glory and their salvation 3. Obedience or the observing of the Moral Ordinances 4. An exercise and a testification of their obedience towards God 5. Unto most of the ceremonies such as signifi'd Christs benefits was proper peculiar the sealing of Gods Covenant or the confirmation of faith to signifie what benefits God would give by the Messias to believers 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias 7. Although they are now so abolished as the observation of them is not now required as concerning the Types yet these things are perpetual which are signified by them and therefore are a confirmation of the new Testament as well as the Oracles Prophesies of the old concerning the Messias his kingdom for types are visible promises The difference betwixt the Moral Ceremonial Civil or Judicial Laws 1. The Moral Law is known by Nature Rom. 2.15 and from the Creation because Men and Angels were created according to the Image of God The Ceremonial and Judicial Laws are not known by Nature but are instituted according to the diversity of causes and circumstances 2. The Moral Law was published and written by God himself and using the mediation of Angels which was not altogether so with the other Laws 3. The Moral Law bindes all men and in part the Angels also the Ceremonial and Judicial Laws were onely prescribed unto the people of Israel 4. The Moral Law was first given as most worthy the other afterward as not so much to be regarded in respect of it 5. The Laws of the Decalogue are perpetual the other were delivered at a certain time and again abolished Thus the Moral Law engraven in Tables of Stone was kept in the Ark which was a sign that it should last perpetually but the other Laws were to last onely to the fulfilling of all by Christ 6. The Moral Laws speak of both internal and external obedience the other of external onely albeit neither doth this please God without the internal and moral obedience 7. The Moral Laws are not limited by certain circumstances but are general the Ceremonial and Civil Laws are more special 8. The Ceremonial Law hath been oftentimes broken without sin but the Moral Law never without some special countermand from God as when Abraham was bid to kill his Son and the Israelites to rob the Egyptians Exod. 12.36 9. The Ceremonial and Civil Laws are types or figures of other things for whose cause they were ordained the Moral signifie or prefigure nothing but are signified by the Rites and Ceremonies 10. The Moral Law being neglected maketh men worse then Infidels yea then bruit beasts Isa 1.3 but the Ceremonial neglected made men onely worse then the servants and peculiar people of God 11. The Moral are the principal service and worship of God The Ceremonial and Civil serve for the Moral Ordinances that obedience to them be rightly performed 12. The Ceremonial Law was very chargeable and costly burthensom and grievous but the Moral Law requireth onely the right disposition of the heart and then obedience in practice will easily follow 13. The Ceremonial give place unto the Moral the Moral give not place unto the Ceremonial The Moral Law the Natural Law and the Decalogue do differ thus 1. The Decalogue is the sum of the Moral Laws which are scattered throughout the whole Scriptures 2. The Natural Law doth not differ from the Moral in nature not corrupted but in nature corrupted a good part of the Natural Law is darkned by sins and but a little part onely concerning the obedience due to God was left remaining after the Fall for which cause God hath in his Church repeated again and declared the whole Sentence and Doctrine of the Law The difference between the Law and the Gospel 1. In the maner of their Manifestation The Law is known by Nature the Gospel was manifested from above the Law is Natural and was in mans Nature before the Fall but the Gospel is Spiritual revealed after the Fall in the Covenant of Grace 2. In their Matter or Doctrine The Law teacheth us what to do and perform the Gospel teacheth how we may be such in Christ 3. In their Promises The Law promises eternal life and all good things with a condition of our own proper and perfect righteousness and obedience remaining in us the Gospel promiseth the same with a condition of Faith in Christ whereby we embrace his obedience performed for us Now with this condition of Faith is joyned by an indissoluble knot and bond the condition of new-obedience Thus the Law promiseth life to the worker and doer of it Rom. 10.5 but the Gospel offereth salvation to him that worketh not but believeth him that justifieth the ungodly Rom. 4.5 not considering Faith as a work but as an instrument apprehending Christ by whom we are made righteous So the Law sets forth Gods Justice in rigor without Mercy but the Gospel sets out Justice and Mercy united in Christ therefore the Law is called the Ministery of condemnation and of death 2 Cor. 3.7 9. but the Gospel shews mercy to mans sins in and by Christ if we repent and believe Thus the Law requireth a perfect righteousness within us but the Gospel revealeth our acceptance with God by imputed righteousness In like maner the difference between the Righteousness of the Law that of Faith stands thus 1. The Law requireth it of our selves but Faith calleth us from our selves to seek it in Christ 2. The Law requireth us to observe and do all
God 5. A true ardent desire of those things which are to be asked else we are hypocrites 6. A thorough sense and feeling of our own wants else we pray not at all 7. Lowliness of minde self-denyal impartially weighing our own baseness Humiliation that is true Repentance 1. Because God oweth us nothing 2. We are his enemies before our conversion 8. A considence and full perswasion of being heard for the Mediators sake Heb. 10.22 To this purpose meditate on the Promises 9. In fear before prayer meditating on the excellency and glory of God in prayer holding our hearts close with God that they wander not 10. With seemly words befitting the matter not strained nor careless 11. With reverent submiss and humble gesture 12. In holiness of life for the prayer of a righteous man availeth much Jam. 5.6 yea the prayer of a faithful man is more forcible then the power of a whole Army witness Moses against Amalek Exo. 17.11 13. In sincerity of heart and with fervency of Spirit even an hungring thirsting and longing desire Other conditions in an acceptable Prayer to be observed viz. 1. We must ask while the time of Grace and Mercy remaineth for if the day of Grace be once passed we shall be excluded with the foolish Virgins Mat. 25.8 9. Now the time whilest God offers mercy to us in his Word is the acceptable time this is the day of Grace 2. We must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth lest we be denyed with the sons of Zebedee for asking we know not what Mat. 20.22 3. We must not doubt of Gods granting us those things which we ask according to his will for the wavering minded man shall receive nothing of God Jam. 1.5 6. 4. We must refer the time and maner of Gods accomplishing our requests to his good pleasure lest with the Israelites we seem to limit the Holy One of Israel Rules to be observed that we may conceive aright of God in Prayer 1. We must not conceive him in the form of any earthly or heavenly bodily or Spiritual creature whatsoever for thus not to conceive him is a degree of conceiving him aright We must not frame in our mindes any Image of God at all as that he should be like unto man or any other creature but we must conceive of him both in his works as our Creator Governor and Preserver and also in his properties as most wise most just most holy merciful c. Thus we may better conceive of him by his Works and Attributes then by his Nature 2. We must conceive that God is one in Substance and three in Persons We must not confound the Persons nor divide the Substance but conceive of one God in three Persons and three Persons in one and the same Godhead so he must not be conceived absolutely that is out of the Trinity but as he subsisteth in the Person of the Father Son and Holy Ghost 3. When we direct our prayers or any worship to any one Person of the Trinity we must include the rest in the same worship yea further we must retain in minde the distinction and order of all the three Persons without severing or sundring them The whole Trinity hath a work in this holy exercise of Prayer For The Holy Ghost frameth our Requests Rom. 8.26 The Son offereth them up unto the Father Rev. 8.3 The Father accepteth them thus framed and offered Rom. 8.27 The helps of preparation to Prayer viz. 1. Meditation 1. Of the Majesty of God to whom we pray 2. Of the matter of our prayers which are for Temporal things Spiritual things Eternal things 3. Of our own corruption and want of Grace 2. A stedfast belief to perswade our selves that there is a God one in Essence three in Persons rewarding those that call upon him and whereby we lay hold on Christ assuring our selves of the power goodness mercy and bounty of God Heb. 11.6 Before Prayer these things are necessary 1. Repentance and after sins committed a still renewed repentance 2. Reconciliation if need require to our brother 3. Preparation in heart and minde as one that is to speak familiarly with God in which preparation these things are required 1. The minde is to be emptied of all carnal and worldly thoughts 2. A consideration of the things to be asked 3. A lifting up of the heart to God 4. The heart must be touched with a reverence of the Majesty of God The impediments to be removed before we can pray 1. Pride for God abhors the proud Prov. 16.5 he hears them not Job 35.12 2. An absenting our selves from the word a careless and negligent hearing the same a deriding scorning and contempt of it Prov. 28.9 Zech. 7.13 3. Cruelty oppression and unmercifulness towards the poor Pro. 21.13 4. All corrupt affections as anger malice hatred discord wrath envy 1 Pet. 3.5 6 7. 5. A delight in sin taking pleasure in it and making a sport of wickedness Psal 66.16 Special Duties required in the act of Prayer 1. Our prayer must be the speech of the soul and heart not of the tongue onely Psal 25.1 2. In the minde the right understanding of what we ask Mat. 20.22 3. In the heart 1. Reverence in regard of Gods Majesty Mal. 1.6 2. Humility in regard of our own unworthines Gē 18.27 Ps 51.17 4. Every Petition must proceed from a lively sense of our poverty specially in Spiritual matters with an earnest desire to have them supplied Acts 237. 5. Every Petition must proceed from a saving and a justifying faith being fully perswaded in our hearts that God both can and will grant our requests Jam. 1.6 7. 6. Every Petition must be grounded on Gods word and not framed to the carnal conceit and fancy of mans brain and be onely for good things 1 Joh. 5.14 7. Our Prayer must in the name merit and mediation of Christ alone be presented to God alone not to Saints Angels the Virgin Mary or any other creature 8. We must pray by the help of the Spirit it must be the voyce of Gods Spirit speaking in our Spirit Rom. 8.26 9. We must pray for our brethren as well as for our selves for our enemies as well as our friends Mat. 5.44 10. Our Prayers must be without vain repetitions much babling and wandring thoughts 11. Every Petition must be made in obedience that is we must have a Commandment enjoyning us to ask the thing we pray for and a Promise to assure us that it shall be granted and yet here this Caveat must be remembred That we leave both the time and the maner of accomplishing our requests to the good pleasure and wisdom of God 12. There must be instancy in the act of Prayer and perseverance till the thing asked be granted 13. Every true Prayer must have in it some thanksgiving unto God for his benefits received It appears from what hath been said That in Prayer these
of right confession of sins in prayer to God 1. We must impartially confess to God to the best of our knowledge and remembrance our special and particular sins 2. We must set out our sins in their right colours making them appear vile and heinous as they are 3. It must proceed from the heart Jer. 31.18 hypocritical confession is no confession 4. We must confess our sins with an hatred of them for many hypocrites confess like Judas their particular sins but it is of custom without conscience or of passion without remorse or of fear without change whereas the sins that are in us should more grieve us then the Judgements that are upon us 5. Our confession must not be extorted or enforced but freely and willingly performed otherwise it is not true confession 6. In our confession this must be observed That we ought not so far to dwell upon the meditation of our sins that we forget the mercies of God and faith in his Promises and forgiveness of our sins 7. It belongeth to us and our confession ever to joyn prayer to God for the pardon of our sins without which all is vain 8. We ought so to confess our sins as that we have also a full purpose to leave and forsake them we may not think to finde mercy so long as we continue in that for which we crave it The vain repetitions in prayer condemned by our Savior Christ Mat. 6.7 comprehend many abuses in the maner of prayer viz. 1. Meer babling when words are used for prayer which contain neither requests unto God nor giving of thanks nor confession Such is the use of the Ave-Maria or the Angel Gabriels Salutation to the Virgin Mary yea the rehearsal of the Ten Commandments and of the Creed for Prayers is but meer babling 2. Ignorance in prayer as prayer in an unknown tongue and thus many sin that use the Lords Prayer without understanding of the words 3. Cold and dull praying when the lips draw near unto God but the heart not affected therewith 4. Superstitious prayers when as Gods worship is measured out by set numbers This opinion takes place with our common people for they think that God is served by the work done if the words be said they think all is well 5. Rash praying without due preparation when men pray onely on the sudden by the motion of the Spirit as they call it too many are of this minde as allowing no set form of prayer to any sort of people but however conceived prayer be most comfortable yet without due preparation of the heart it is most subject to vain repetitions 6. All vain and superfluous speech in any maner of Invocation wherein the heart is not affected according to the will of God Perseverence in prayer is grounded on Gods wise disposing Providence and is necessary to all faithful Christians for these Reasons 1. Because the Sacrifice of true prayer is a sweet and delightsom Sacrifice to God Heb. 13.15 16. 2. God thus tryeth the faith and patience of his Saints whether they can and will continue to wait upon him 3. By perseverance prayers move more earnest and fervent but as for cold prayers God will spew them out Rev. 3.16 4. God thus moveth his children to search their hearts to see if they can finde any cause in them why God heareth them not Jos 7.6 c. 5. God doth thus commend his blessings so much the more unto us for good things much desired oft craved long expected are the more welcome when they are obtained and we moved to be the more thankful for them Prov. 13.12 The Signs of extraordinary ardency in prayer are such as these viz. 1. Extraordinary distemper of the body thus was it with Christ Luke 22.44 and Nehemiah Neh. 2.2 2. Unusual motion of the parts of the body as in Hannah 1 Sam. 1.13 in Solomon 1 Kings 8.22 in the Publican Luke 18.13 and in Christ himself Mark 14.35 3. Deep sighing and groans as in David Psal 38.9 The sighs of the Spirit are inexpressible Rom. 8.26 4. Loud crying David roared all the day Psal 32.3 Christ cryed with a loud voyce Mat. 27.46 5. Often inculcating and repeating the same petition Thus did Christ Mat. 26.39 42 44. So did Daniel Dan. 9.18 19. This is far from babling or vain repetitions 6. Tears these Christ poured forth Heb. 5.7 So did the sinful woman Luke 7.38 yet tears simply in themselves are not acceptable to God but onely as they are Signs of true Prayer when they proceed from a broken heart and a contrite Spirit The faults or abuses in our prayers viz. 1. When we make our prayers unto any other then God or unto him in any other name then in Christ 2. When the power or grace of God is tyed to some certain prayers to a certain number or set form 3. When God is prayed to onely with the mouth without the heart 4. When any prays unto God with a vain opinion of his own righteousness 5. When any impenitent person or that laboreth not to amend his life prayeth 6. When a man prayeth without faith The duties required after Prayer viz. 1. A particular faith whereby he that prayeth must be assured that his particular request shall be granted 2. We must with patience and hope expect the fulfilling of our requests 3. We must use all good means whereby we may shun those things we pray against or attain to these blessings and graces we pray for we must do and practice that which we pray for and use all lawful means that we can to obtain it 4. We must take heed of fainting or growing weary but labor to persevere and hold out which implieth these three things viz. 1. When we cleave to Christ constantly 2. When we will take no denyal 3. When we are content to wait in prayer and not give over We are bound to desire the prayers of others for these Reasons 1. For the testification of the earnestness of our desire 2. To shew that we acknowledge a Communion of Saints which perform mutual duties one to another 3. We manifest a sense of our own weakness yea much humility 4. We maintain mutual love which consisteth not onely in offering and doing kindenesses but also in craving and accepting the like We are also bound to pray for others as well as our selves Because 1. Therein we acknowledge God to be not onely our own Father but also the common Father of others in which Christ taught us to say Our Father 2. Hereby we perform a duty of Love one of the most principal duties that be it is an act both of Charity and Justice they which neglect it sin 1 Sam. 12.13 3. There is no one thing wherein and whereby we can be more beneficial and do more good to any then in and by faithful and fervent prayer They are justly to be reproved who pray not for others and they are of three sorts viz. 1. Such as will take
and upbraideth not 6. To be a God true of his Promises therefore we crave the accomplishing of them 4. The necessity of prayer for it is the means which God hath appointed to obtain every good thing Mat. 7.7 Jam. 4.7 5. The utility or profit we receive by this duty of Prayer which is exceeding much and very beneficial to us many ways as 1. To obtain every good thing Christ hath passed his most certain and general Promise for it Joh. 16.23 2. To prevent Judgements threatned Jer. 26.19 and remove them being inflicted Jam. 5.18 3. To preserve nourish and strengthen in us all Spiritual graces Col. 1.9 c. 4. To obtain pardon and remission of sins Acts 8.22 5. To subdue in us the power of sin Psal 19.13 experience can well witness this to those that use prayer 6. To sanctifie all Gods creatures to our use and whatever we do 1 Tim. 4.5 usurpers are they that use them otherwise 6. The efficacy thereof for it prevaileth over all Creatures reasonable or unreasonable and of reasonable both visible as Man and invisible as Angels whether evil or good yea it prevaileth with God himself Examples of all which may be these Daniel by prayer stopped the mouthes of the Lyons Dan. 6.22 Davids prayer turned Achitophels counsel into foolishness 2 Sam. 15.31 Thereby the Devil even when he is surest possessed is cast out Mat. 17.21 At Elisha's prayer a mountain was full of horses and chariots of fire round about him 2 Kings 6.17 By prayer Jacob had power over the Angel which was called The Angel of the Covenant Christ Jesus true God Hos 12.4 who therefore was called Israel because he prevailed with God Gen. 32.28 7. The great honor thereof whereby the Saints have a free access to the glorious Throne of Grace The Romish Church doth neither know nor teach nor practice the duty of prayer aright and that for these Reasons 1. They pray not in knowledge but in a strange tongue and allow of Ignorance as the Mother of Devotion 2. They commend doubting and speak against Assurance and so pray not in faith nor obedience 3. They pray not in humility for mercy for their sins for they think to merit by their prayers 4. They direct not their prayers to God onely in the name of Christ but to God and his Saints making the Virgin Mary their Mediatress In the close of all take this seasonable direction with thee touching praying for or against our Enemies We may lawfully pray against the evil cause that an evil man maintaineth but not against the person of that evil man Now if any extraordinary man hath truly and indeed the Spirit of discerning to judge whether Gods and his enemies be incurable and hath a pure zeal to Gods honor therein he may lawfully pray against such their very persons as David did in the 109 Psalm Prayer the Souls Incense sent by faith to God Attracts his Blessings and diverts his Rod It does acquaint us with the Lord and makes A trembling Terror cease th' Infernal Snakes It makes the weak victorious yea the Sun Stand still Go back It stays a Plague begun When th' Earth had in a Burning-Feaver layen Full three years space it caus'd a gracious Rain It wings the Soul for that Celestial good Which eye ear heart ne're saw heard understood §. 2. The Lords Prayer VVE must imitate and follow the matter and form of the Lords Prayer in all our prayers but are not so tyed to the very words of this Prayer but that we may freely use them or other words at our pleasure for our Savior himself oft-times prayed in other words and so did the Apostles neither is there such vertue as that by the bare repetition of them we can binde God to grant our requests or that we should never pray in other words But as the Ten Commandments contain all things to be done of us the Creed all things to be believed by us so the Lords Prayer doth comprehend all things to be asked by us of Almighty God Some think it is to be used onely as a Direction by which we may learn how and what to pray and that the words themselves are not to be used others think it the onely Prayer to be used at all times and upon all occasions The former opinion grounds it self on Mat. 6.9 the latter on Luke 11.2 The truth is the use of this Prayer is not onely to direct for matter or for words but for both but in praying the very words take heed lest the tongue run without the heart as it must needs do in those that ceremoniously rehearse them making haste to have done before they ever truly began Wherefore to pray these words rightly he that prayeth must in some convenient measure understand them and have his minde taken up with them in the uttering the heart still conveying it self into the meaning of every petition and if thus this Prayer be said it is well used alone or added to other prayer Now we must know That other prayers though differing from this in order yet if consonant thereto in matter may also be used by us for otherwise Paul in his Epistles would not have used such variety of order and maner in thanksgivings requests and deprecations for his Spiritual children for himself and for the whole Church So that though this order be generally to be followed yet neither is it always necessary nor yet is it a swerving from this Direction though some of these petitions onely be asked in some of our prayers and others be omitted But the error is when we go beyond the Rules here given us doting too much upon worldly things or having proud unfaithful or malicious hearts we make our prayers the labor of polluted lips In the Lords prayer are contained 1. A preface and therein a compellation Our Father wherein seven things are to be considered 1. Who is to be called upon that is God whom we are to call by the Name of Father wherein we must observe That Father here is not the Name of one Person onely but of the whole Essence 2. That God will hear such as call upon him because he is their Father 3. That he is able to grant and answer their requests for he is in heaven 4. Who ought and also are able to pray aright and they are the Sons of God 5. That Faith is here required for by Faith we become the Sons of God 6. Through whom we must pray that is in the Name of the onely begotten Son of God 7. The difference betwixt the prayers of Christians and of Turks or Jews for ours are made by faith in Christ 2. Six requests viz. 1. Hallowed be c. which is then done when the true knowledge and glory of God is celebrated by men 2. Thy Kingdom c. that is let thy Church be extended multiplied preserved enlarged and guided by thy Spirit 3. Thy will be c. which is then done when
adversity because it cometh unto us by the will of God 5. That God would turn the hearts of all men from sin and bring them every where to the obedience of his will 6. That Events such as are not contrary to Gods will that is that such things may come to pass which so please him 7. That God would bless and prosper our actions and counsels that no other Events may follow them but such as himself knoweth may most serve for his glory and our salvation 8. That God would hasten that time and state unto us wherein we shall perfectly do the will of God that is our state of glory Rules of obeying Gods will 1. Obey Gods will absolutely and for himself obey man onely in God and for God 2. Obey God in the maner as well as in the matter which he commandeth 3. In doing the works of piety let them give place if unfaigned necessity require and calleth to a work of Charity 4. Let the works of thy private Calling give place to works of the publike calling and general as if thou be laboring on the six days the Lord calling to his House by his worship there thou must attend it Lev. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling being contrary if a man at any time hath such That all our obedience to Gods will may be the better accepted of him it must have these three properties 1. Chearfulness and readiness God loveth the chearful giver 2. Sincerity which is heartily and from the Spirit approving our selves to God and not affecting the applause and praise of men 3. Universality which is in all and every particular thing thus Job is approved obediently professing his subjection to God though he should aggravate his misery and kill him The way how to become chearful doers of the will of God or the duties required by this petition to be practised by us that Gods will may be done 1. We must prove what is the good and acceptable will of God Rom. 12.2 that is we must by often tryal of our actions by the Word of God become expert in Gods will and esteem highly of it be it never so contrary to carnal Reason Thus Abraham did Gen. 22.3 2. We must lay aside our own wills and be possessed with a base conceit thereof not leaning thereon 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins and for the salvation of our souls whereby we may shew our selves thankful to God for so great a mercy 4. We must consider that we are the Temples of the Holy Ghost which is a wonderful dignity to sinful men and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwelleth in us 5. We must consider the blessings of God bestowed on us both in soul and body one by one and this will move us to love God which love we shall shew in doing his will 1 Joh. 5.3 6. Let us consider the threatnings of God against sin and his Judgements upon them that live in sin and these will help to restrain our corruptions that they break not forth into action 7. We must be strict in the matter of sin making conscience of every evil way yea even of the first motions unto sin that never come to consent for this Petition for obedience respects not onely our words and deeds but also our secret thoughts for even they must be brought to obedience unto God 2 Cor. 10.5 8. We must seek to cut off all things that hinder us from doing Gods will we must use Spiritual means and pray for the Spirit to mortifie and crucifie the lusts of the flesh Rom. 8.13 which makes us rebels against God in transgressing his will Now the ground of this work is the death of our Saviour Christ applyed by true Faith to our corrupt hearts 9. We must not live inordinately but in that sort which God hath enjoyned Christians in his word every one godly in the general calling of a Christian and faithfully and conscionably in his particular calling whether of Church State or Family 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever for it is the will of God that through manifold afflictions we should enter into his Kingdom This Petition teacheth us to bewail 1. Our natural disposition whereby we are prone to rebel against the will of God 2. Our natural hypocrisie even that which remaineth in us after grace received 3. Though we have never so much grace yet to lament and bewail our want of obedience in all good duties because the best of us all fail in the maner of doing them 4. Our impatience that when God layeth any crosses upon us we cannot as we ought endure them patiently and thankfully 5. Our slack and imperfect obedience yea privy pride proud presumption deadness of Spirit secret hypocrisie and other weaknesses incident to us even in our best services 6. The sins of others whereby they disobey the will of God and so rebel against him whereby he is dishonored and therefore must we be passionately grieved for the sins of others and labor to reclaim them In the supplication of this petition we pray 1. For grace to deny our own wills and ways 2. For understanding of the will of God which without it we cannot perform 3. For faith whereby to believe that the will of God revealed unto us is the will of God 4. For power to obey the holy whole will of God which is both active in doing and passive in suffering In the deprecation of this Petition we pray against 1. Rebellion or an obstinate offending against the known will of God 2. Prophaneness which is an undervaluing estimation of holy duties 3. Hypocrisie which is a drawing near to God with the lips but estranging the heart from him 4. Natural Corruption which draweth away to disobedience enticing to evil 5. Wea riness in well-doing a refusing to go forward and a turning back again 6. Impatience murmuring at crosses and discontent at Gods Providence The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified 2. For the knowledge of Gods will for faith and desires in truth to obey the will of God in all things all the days of our life In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels which will not stand with their humor who account zeal in Religion affected preciseness But such as call God Father in sincerity must set before them the obedience of the holy Angels as a patern for their imitation to a like resemblance although not to a like equality of perfection Now in them we may observe these things for us to follow 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ 1
Pet. 1.12 much more doth it concern us to be diligent searchers out of this mystery in the Gospel 2. The Angels are maintainers of true Religion and of the worship of God for the Law was given by Angels Gal. 3.19 they brought the Apostles out of prison to preach the Gospel they are enemies to Idolatry Rev. 19.10 Herein also let us be their followers 3. The Angels were always nigh unto Christ at his Nativity Luke 2.9 10. in his temptation Mat. 4.11 in his Agony Luke 22.43 in his Resurrection Mat. 28.2 and Ascension Acts 1.10 And so should we perform unto Christ all the service we can 4. They are alway praising and lauding the Name of God so should we labor to have our hearts enlarged for his glory and our mouthes filled with his praises 5. They be serviceable for our good if we be Gods children though they be far better then we are Heb. 1.14 So must we imploy our selves in soul body calling credit and all we have for the good of men 6. They are joyful when sinners are converted from sin unto God Luke 15.10 and are grieved when men by sin dishonor God the like affections should be in us for in the world to come we shall be like the Angels in heaven in glory Mat. 22.30 This patern of Angelical obedience here propounded for our imitation must teach us 1. To acknowledge and bewail the natural hardness deadness and untowardness of our hearts in yielding obedience to the will of God 2. To bewail the want of sincerity and faithfulness in doing Gods will our maimed and defective obedience shews how far we come short of this Angelical example Many content themselves with the outward service of the body and never regard the inward worship of the heart and others have respect to outward duties of piety that concern God but for uprightness and mercy towards men they little regard This the Angels do not This Angelical example informs our judgement what honor we are to give to the blessed Angels namely the honor of imitation and not of any divine worship for when John would have worshipped the Angel he forbade him saying See thou do it not worship God Rev. 19.10 From all which let us be perswaded to begin our heaven upon earth by resembling though not equalling the Angels in obedience that so with them and all the Host of Heaven we may sincerely say Thy will be done in Earth as it is in Heaven How many say Gods will be done and yet The Idol of their own Will-worship set In stead thereof How many vainly say In Prayer what they practice to unpray Or with the words conclude the work as though The will of God were done by saying so Help Lord for of our selves we proudly draw Back from thy Will and make our own a Law Assist us by the Spirit of thy Son To keep thy Law then shall Thy will be done §. 8. Give us this day our daily bread UNder the name of Bread by that usual figure Synecdoche our Savior Christ compriseth not onely all corporal blessings and such as are necessary for this life but also the profitable use of them Give us that is Bestow bless and sanctifie all temporal necessary good things unto us Sanctifie all outward comforts unto us which by reason of sin stand accursed that they may not be a destruction to us in the use of them as we deserve Bestow uphold continue and maintain that which thou hast given us Bless make prosperous and wholesom our meats and drinks for the strengthning of our bodies and refreshing our Spirits so as we may be enabled in the strength of thy blessing to serve thee in our Callings as thou hast commanded This day that is we desire not such abundance for so long a time as whereby our dependance upon thee should be cut off but to be content with things necessary for the present and to wait upon thee for the future from day to day Daily bread that is Bread for our substance such as Nature doth require to uphold it no dainties or costly feastings but onely necessary food and cloathing whereby the substance of our bodies may be continued and not pine away Our daily bread that is not the bread the clothes the substance of another but such things honestly gotten by our labor through Gods blessing upon us according to the Apostle 2 Thess 3.2 And the wealthiest in the world may not think himself too rich to beg this daily bread for he knows not ere the day pass to what extremity with Job he may be brought This Petition followeth immediately Thy will be done because to have things necessary for our maintenance is a stay and help unto us the more chearfully to do the will of God and keeps us from unlawful enterprizes and because the Rule of seeking things temporal must not be our own but the will of God So likewise this Petition in order is placed before this Forgive us our Trespasses not for that the things of this life are to be sought before those that concern the life to come for this is forbidden Joh. 6.27 but to provide against our infirmities whereby we distrust God for food raiment and worldly deliverances when we profess that we believe in him for the remission of sin and deliverance from damnation and to provide for the strengthning of our faith touching things eternal by ascending from these his gifts below wherein we taste of his goodness daily By which order we are taught to consider the corruption of mans Nature which ought in the first place to seek things Spiritual but because we live rather by Sense then by Faith we do principally desire things corporal Again hereby appears Christs mercy unto man in that by this order he descendeth to our infirmity who rather depend on him for the pardon of our sins then trust him for our provision in this life which argues we are but of little faith Matth. 9.5 Lastly by this order we are taught to depend upon him for the forgiveness of our sins for when we see that he is here so careful for our bodies he will doubtless be more careful to provide for the good of our souls Rom. 8.32 The Reasons why in this Petition Christ addeth This day 1. To meet with our distrustfulness and covetousness and to reclaim us from both these vices 2. That we should depend on him onely as yesterday so this day as this day so to morrow and for ever 3. That the exercise of faith and prayer may be always continued in us The Reasons why Christ calleth it Daily bread 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endless lusts and desires for we are not to be inordinately careful for any thing but to depend upon Gods Providence 3. Because he will have us to know That as we expect daily our supportance from God
so are we daily to praise him for it From this circumstance of time This day we are taught 1. To acknowledge Gods particular providence upon us from day to day whereon we must depend continually for all things needful though we see no reason thereof 2. To bewail our distrustfulness of Gods providence for temporal blessings 3. To moderate our care in seeking for the blessings of this life yet we must exercise our selves in the use of lawful means to provide things honest and necessary otherwise we shall tempt God but this care must not over-ballance our dependance on him 4. To sanctifie the Creatures by prayer and thanksgiving when we use them for as we pray for them so we should glorifie God for his blessing upon them daily as we use them 5. To make it our practice every day to pray unto God for his blessings For what Reasons Christ willeth us to desire our bread not mine thine or another mans bread 1. That we should desire those things which God giveth us for the bread is made ours by Gods assignment and appointment 2. To admonish us to abstain from that which is other mens and to eat our own bread in the labor of our hands by an honest and lawful Calling 2 Thess 3.10 3. That we may use them with a good Conscience 4. Because the children of God onely have a propriety in these outward good things through the gift of God being all forfeited by Adams fall so that the wicked be but usurpers of them The Reasons why in this Petition we desire corporal blessings 1. In respect of Gods Commandment both general Mat. 7.7 and special Mat. 6.9 2. In respect of Gods Promise and he hath promised them That we should thereby have a Spiritual not a flesbly security Mat. 6.32 3. In respect of Gods glory that we may ascribe them to his Providence and not think they come by chance unto us 4. Because the desiring and expecting of these blessings is the exercise of our confidence in the Promise of Grace or the exercise of our Invocation Faith and Hope 5. That we may do the will of God here on earth which without it we cannot Psal 115.18 6. That the desire of these blessings may be a confirmation in our mindes and a profession before the world that God is he who giveth even the least benefits as well as the greatest 7. For our comfort that we may know that the Church shall ever be preserved when God heareth us according to his Promise The maner how corporal blessings are to be desired 1. With a confidence and full perswasion of Gods favor because otherwise God might answer We are not of them unto whom he hath promised these things 2. With a condition of Gods will and pleasure with a submission of our will to Gods will 3. With faith and belief of Gods hearing us that he will give us so much as sufficeth 4. To this end as thereby to serve God and our Neighbor The bread in this Petition cannot as some would have it be understood of Spiritual food for these Reasons 1. Because this prayer is a perfect patern for our direction in all things the temporal not excluded whereby we acknowledge Gods Providence to be extended even to the smallest things of this life to make profession whereof to his great glory is not unworthy this most divine Prayer 2. Because our Spiritual food is asked in the second Petition the coming of Gods Kingdom being the bestowing of his Grace and specially of Christ the Fountain of all Grace upon us and we are bound to pray that God will ever give us this bread Joh. 6.34 but we are taught that this bread is not here meant 3. Because the bread here asked is but for This day which doth imply a fading or wasting away so as that we still have need of new bread every day which cannot be so properly said of our Spiritual food Understand it then of all things necessary for our sustenance How the bread is made good and saving unto us 1. If we receive it with faith with that minde after that maner and to that end which God requireth that is if we stick not in the Creatures but pierce with our mindes unto God himself the Creator of all things and Fountain of all benefits 2. If we desire that he will give to the bread obtained and received from him a force and vertue of nourishing and sustaining our bodies That God may Give us this day our daily bread let us remember every morning 1. To give him hearty thanks for all his mercies bodily and Spiritual and his late preservation of us 2. To make an humble confession of our sins with an earnest desire of pardon joyn'd with contrition of soul and amendment of life 3. To ask such necessaries as are requisite for our soul and body with fervency craving his blessing upon the labor of our Callings the day to come The Reasons why we ask all corporal blessings under this name of Bread 1. Because bread is absolutely necessary for mans life Psal 104.15 2. To teach us frugality in using Gods Creatures Joh. 6.12 3. To make us content with whatsoever God sendeth Phil. 4.11 4. To make us thankful if God give more then bread Psal 23.5 5. Because in ancient times bread was mans most ordinary food as appeareth Gen. 18.5 Psal 104.15 Mark 8.4 How God doth give bread 1. By blessing the earth with encrease by seasonable weather Hos 2.21 2. By placing us in some honest Calling Psal 28.2 3. By giving us the staff of bread Lev. 26. that is power to his Creatures to nourish us 4. By making this bread not onely wholesom but also holy unto us that by it we may the better serve him The Reasons wherefore we call that bread ours which is Gods gift 1. To magnifie Gods gracious bounty who maketh that ours which is not due unto us 1 Tim. 6.7 Job 1.21 2. Because God hath ordained it for our use 3. As Christ is ours for the good of our souls 1 Cor. 1.30 so Gods Creatures are ours for the good of our bodies 4. It is ours because we get it by our honest labor Gen. 3.19 Eccl. 11.6 5. It is sanctified unto us by the word and prayer 1 Tim. 4. In this Petition we are taught 1. To beware of Covetousness whereby we are discontent with our estate and with the Israelites murmure that we have no more but Manna 2. To practice Sobriety and moderation in dyet apparel and all other things appertaining to this life 3. To ask of God every bit of bread we eat Away then with all Chance and Fortune and let us learn to acknowledge Gods providence in all things 4. Like obedient children to ask of God our daily food and to receive it as a gift of mercy from the hand of our Father Away then with Merit by mans works for if bread be of Mercy Life everlasting cannot be of Merit on mans
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
our discharge in this life that we be not tormented in the life to come The Reasons why sin is called a Debt to man 1. Because we owe love which is thereby broken Rom. 13.8 2. Because we owe punishment for doing wrong Judg. 1.8 3. Because we owe satisfaction for the wrong done Lev. 6.4 These words As we forgive our debtors are added for these Reasons 1. That we may rightly desire remission of sins that is with faith and repentance a sign and token whereof is the love of our Neighbor 2. That when we finde in our selves true faith and repentance we may so have a certain argument and comfort in us that we are of the number of them to whom remission of sins is promised and that therefore we shall doubtless obtain the same All offences that are done to us of others may be reduced to these three Heads 1. Such as do onely displease us but bring no loss or hurt to us 2. Small injuries such as do not onely displease us but withal bring some little hurt to us either in our life goods or good-name 3. Greater injuries such as are not onely offensive to our persons but withal do prejudice our life and bring a ruine upon our estates both in goods and good-name The forgiveness between man and man is fourfold viz. 1. Of Revenge that is when we requite not evil for evil either by thought word or deed This belongeth to all men 2. Of private Punishments when men return not punishments for injuries done by way of requital though we cannot forgive wholly and perfectly yet we may truly and sincerely 3. Of Judgement when we judge not an injury done to be an injury 4. Of Satisfaction when it is due for some hurt done Now man is said to forgive man when he doth pardon either the wrong done Gen. 50.21 or the punishment appointed for the wrong 2 Sam. 19.23 or the satisfaction which the offender is bound to make Luke 7.4 or all of them as occasion is offered Mat. 18.32 The conditional words of this Petition are useful to us many ways viz. 1. To inform us that asking of pardon and testimony of Repentance go together he that receives the one must express the other for where God gives pardon there also he gives grace to repent and mercy is not granted but on condition of repentance Acts 2.37 38. 2. To teach us to forgive our brethren every day to renew our repentance and to humble our selves and to let us know That we are bound to forgive all persons Gol. 3.12 all sins Prov. 10. and at all times Mat. 17.22 when men offend us and that fully 3. To afford us a notable sign of pardon of sin namely our forgiving of and mercy to our brethren 4. To admonish us to beware of the common sin of this Age which is desire of revenge spite and grudging for if we forgive not we pray in effect that God would not forgive us yea we curse our selves 5. To discover unto us the gross hypocrisie of our Nature for so oft as we make this Petition we make profession of reformation of life in new obedience for this one branch of brotherly Reconciliation here professed doth presuppose our Conversion from all sin since true Repentance for one sin cannot stand with a purpose to live in any other 6. To stir us up to hunger after love mercy gentleness meekness and to endeavor to practice the same continually living in peace 2 Cor. 13.11 laboring to make peace Mat. 5.9 and shewing all tokens of love to our adversaries that they may assure themselves we have wholly forgiven them 7. To shew us the way how to keep true peace of conscience for ever for when we are at one with God and man we have a blessed peace and this is by calling upon God for the pardon of our sins every day and by following after peace with men in the practice of forgiveness and reconciliation which is never sincere without repentance 8. To acquaint us That no man living in malice can say the Lords Prayer as he ought to do Mat. 5.24 and that is a sign of grace to forgive Mat. 17.32 9. To exclude from pardon all such as persecute the Saints of God till they repent and practice as they pray in this Petition By this Petition we are taught 1. To bewail our carnal security going on from day to day in sin without thought of the debt thereby 2. To relye and settle our hearts in all estates in affliction temptation and death it self on the meer mercy of God in Christ by faith in his Blood for the pardon of our sins 3. Not to lie down in the sins we daily commit but renew our estate by true humiliation and repentance which consists in daily examination confession contrition supplication and conversion 4. To use this Petition as a remedy against despair which must not embolden any to sin presumptuously for the Lord hath said he will not be merciful to that man Deut. 29.19 5. That no man possibly can fulfil the Law for the Apostles themselves were commanded to ask pardon for sin every day whereby it is plain they could not fulfil the Law much less can we 6. In all godly maner to endeavor after what we pray for for it is gross also hypocrisie daily to ask the pardon of sin and still to continue in the daily practice thereof 7. Not onely to pray for the pardon of our own sins but of our brethrens also whereby we are taught that the good estate of their souls should be dear and precious to us In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins as 1. The knowledge of our sins without which the tongue may pray for pardon but the heart cannot Thus many poor and miserable souls ignorantly deceive themselves 2. Grace to acknowledge our sins for he that hides them shall not prosper Prov. 28.13 and all that know them do not confess them or else some way justifie themselves 3. Grace to be truly humbled for sin and that in the sense of Gods curse due for it else we are still in our sins and cannot pray to speed 4. Justification through the death and blood-shedding of Christ Rom. 4.25 That Christs righteousness may be made ours and our sins laid upon him for his mercies sake 5. Love and charity towards our brethren that God would give us a heart to be reconciled to them pardoning their offences against us The Deprecation of this Petition is against all things that may shut up Gods mercy and goodness from us as 1. Blindeness of minde and ignorance of our inward estate which is through ignorance of the Law 2. Hardness of heart which keepeth from repentance 3. Despair of Gods mercy and goodness which driveth from God to the Devil 4. Presumption which is the promising of happiness to ones self on false ground 5. Continuance in sin and the least opinion of
are the main instruments of other sins Prov. 23.33 3. That all civil Nations have detested these sins that we are unfit to keep any secret and become a scorn to the sober Gen. 9.22 4. That since Christ tasted gall and vinegar for us why should not we abstain from surfetting and drunkenness for him Remedies against Temptations to Despair of Gods mercy viz. 1. We must meditate That we were by Baptism received into the Church and it hath been to us the laver of Regeneration Tit. 3.5 2. That we once heard and believed the word and therefore we shall stand ever by this faith 2 Cor. 1.24 3. That our Election is in Gods keeping and therefore Satan can never steal it away Eph. 1.4 for that the calling of God is without Repentance and whom he loveth he loveth to the end Rom. 11.29 Joh. 13.1 4. That we know by our love of the brethren that we are translated from death to life 1 Joh. 3.14 That we desire to believe in Christ and to run the ways of his Commandments Mark 9.24 5. That we hate sin with an unfeigned hatred 1 Joh. 3.9 and that we are sorry that we can be no more sorry for our sins which to us is an argument of faith 2 Cor. 7.10 6. That Christs Merits are far greater then our sins and he is the propitiation for our sins Joh. 1.29 7. That though the righteous fall yet he shall rise again for God supporteth him with his hand Psal 37.24 8. That the Spirit doth though very weakly witness to my Spirit that I am the childe of God Rom. 8.16 Remedies against Temptations to presume of Gods mercy 1. We must meditate That God bids us not be high-minded Rom. 11.20 and that Security destroyeth more then any Sin Luke 17.26 2. That he is blessed who feareth always Prov. 28.14 and that we must work out our Salvation with fear and trembling Phil. 2.12 3. That as God is a God of Mercy so is he also a God of Justice Deut. 9.20 4. That the more I presume the more subject I am to fall Luke 22.33 34. and Satans main weapon to vanquish me is this That God is merciful Rom. 6.15 5. That the longer we continue in sins the more hardly may we leave them 2 Sam. 3.16 6. That even David prayed to be kept from Sins of presumption Psal 19.13 In praying that God will deliver us from evil we desire 1. That he would send no evil on us but deliver us from all evils present and to come both of crime and pain 2. That if he send on us any evils that he would mitigate them in this life and turn them to our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fully and perfectly deliver us and wipe away every tear from our eyes By Evil is not meant Satan onely for it comprehendeth all our Spiritual Enemies and that for these Reasons 1. The Title Evil is not onely given to Satan but to Sin also Rom. 12.9 and to the World 1 Joh. 5.19 and to the Flesh that is the corruption of our Nature for that is the evil treasure of the heart Mat. 12.35 2. That advantage which the Devil hath against us is by the World the Flesh and Sin as his Agents and Instruments in Temptation against us and therefore with that evil one the Devil Sin the World and the Flesh must be understood That which we pray for we must endeavor to practice and therefore our special care must be 1. To resist the Devil and to keep our selves from the assaults of Satan unto Sin 2. To beware of all Satanical practices by using Charms seeking to Witches or the like as means of help in any distress This is gross hypocrisie to pray against the evils of Satan and to give our selves to the practice of them 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil nor to meddle with it or him without a warrant and calling from God to whom we must betake our selves by humble and earnest prayer 4. We must avoid the company of evil persons Prov. 1.10 Gen. 39.10 5. Not live in places where evil is practised though we might gain much by it 2 Cor. 6.17 6. We must take heed of evil speeches which may corrupt our selves and others Eph. 4.29 7. We must hide Gods word in our heart that we do not sin against him Psal 119.11 In these words of this Petition we pray against Satans slights policies which he exerciseth against all men but especially against Gods children for their ruine destruction They are many but these six are most dangerous policies of Satan which we are as well to watch as pray against 1. When men have many good things in them as knowledge in the mystery of Salvation beside Moral vertues then the Devil labors that concupiscence may still raign in their hearts by their living in some sin or other whereto they are naturally enclined 2. When Satan cannot procure some strong Corruption to raign in the childe of God then he labors to get him to commit some offence or sin whereby the Name of God may be dishonored his Profession disgraced his Conscience wounded and Gods children offended 3. When the childe of God is faln into any sin then the Devil labors to to cast him asleep therein that he may lye in it without remorse and so never repent 4. When the Lord vouchsafeth to men the means of Salvation then Satan labors to make the same void and of no effect that so they may not onely miss of Salvation but be condemned the more deeply for the neglect and contempt of the means 5. When he cannot work his will inwardly in their souls as he desires then he essays to do them mischief by some outward Satanical operations Thus he plagued Job 6. Satan labors to bring Gods children to some fearful and miserable end not so much for the bodily death as in regard of the inward horror and terror of Conscience for the extremity of his power and malice at a mans last gasp he hopes will be most powerful and if he be not restrained he will endeavor to make him dye in presumption or despair How many ways God is said to deliver us from evil viz. 1. By preserving us from committing sin Gen. 20.6 and by freeing us from Judgements due unto sin 2 Sam. 12.13 2. By keeping us from the hurt of sin and afflictions Psal 91.13 and by turning all those sins which we commit and the afflictions which we sustain to our good Psal 51.1 119.67 71. 3. By bridling Satan that he cannot subdue us Rom. 16.20 4. By giving us his holy Spirit that by a lively faith we overcome all evil Rom. 8.2 5. By no means Mat. 4.2 by small means 2 Kings 4.3 by ordinary means Josh 5.12 by extraordinary means 2 Kings 6.16 contrary to all means Dan. 3.25 6. By
Christ Jesus who overcame the World by obeying the Flesh by suffering and the Devil by triumphing over him in his Cross Joh. 16.33 1 Pet. 4.1 Col. 2.15 The wants we bewail in this Petition viz. 1. The Rebellion of our wicked Nature by which we resist the Spirit of God Rom. 7.14 c. 2. Our readiness in each little Temptation to yield up our selves to the committing of sin Luke 22.45 46. 3. That we cannot enough mourn for the remnants of our bondage whereby we are kept in the power of Satan 4. That so many fall by Satans Temptations Psal 119.136 5. That we cannot here get mastery over our own Corruptions 2 Cor. 12.8 6. That we love so this Spiritual Sodom in which we are subject to and fall by Temptation Gen. 19.16 7. The Tyranny of Satan our Adversary going about each way to subdue us Mat. 9.12 This Petition being negative the Deprecation thereof is first to be considered which is 1. Against Temptation as it may be a means to draw men from God to sin 2 Cor. 12.7 8. 2. Against Afflictions as they are punishments of sin Curses from God motives to impatience or means to make us take Gods Name in vain Prov. 30.9 Against grievous afflictions long continuing to make us despair of Gods Mercy or hearing our prayers 3. Against Spiritual desertion or forsaking of Gods Spirit which if gone all power to stand and all Spiritual comfort is gone also for it is in us the new life the Spirit of the soul 4. Against Solicitations to sin either by the Devil the World or the Flesh 5. Against Sin even when we are most solicited and tempted because we shall meet with temptations yet that we may not be overcome and made slaves unto Sin 6. Against future relapse into Sin blindeness of minde hardness of heart through custom in sinning or through some notorious sins committed 7. Against backsliding from the Truth either in part or in whole all sorts of Judgements temporal or eternal and what hurt soever may befal either by prosperity or adversity 8. Against sudden death that we may not be prevented of Repentance for renewed trespasses and eternal death the greatest evil of punishment The Supplication of this Petition is for such things as are best for us preserving us from Sin damnation as 1. The Spirit of Grace which is threefold 1 Light of understanding of the holy Scriptures whereby we are able to use them 2. Stedfastness of faith whereby as by a shield the fiery darts of the Devil are repressed which also is of vertue to purifie the heart 3. Patience in bearing any cross or affliction whereby we are tempted at any time that in stead of sin the issue thereof may be hope Rom. 5.3 2. The helping hand of the Lord to turn evil into good unto us and this he doth 1. By Humiliation and casting us down under and for these things as Nebuchadnezzar the proudest and Saul the bloodiest Persecutor 2. By alienating and estranging our affections from the world and worldly things by affliction 3. By framing us by the Cross to a more careful obedience for the time to come Psal 119.71 4. By prevention the Lord punishing us in this world that we may escape in the world to come 1 Cor. 11.32 3. Everlasting life that God for his mercies sake in and through the meritorious satisfaction of our Savior Jesus Christ would bestow this infinite good upon us The Thanksgiving of this Petition is For that in the former things which we pray for God hath so enabled us to resist as that neither the corruption of Nature enticements of the World the policies of Satan nor present Affliction hath so subdued us but that we are able to rise again as also for good arising to us by Temptations and deliverance from the punishments by our sins deserved Since first the proud aspiring Angels fell There was no want of Policy in Hell The Devil knows by Observation The pulse of each mans Inclination The tide of all our Actions yea he knows How low our Graces ebbe how high Sin flows How the least spark of any Lusts desire Kindles the Heart and sets the Will on fire Help Lord let not the World the Flesh or Devil Prevail but still Deliver us from evil §. 11. For thine is the Kingdom the Power and the Glory for ever Amen THis Conclusion is added as a Reason of all the Petitions to strengthen our Faith that God being both able and willing doth grant all our Requests made unto him in the Name of Christ and therefore in the end we post-adde a note of Confidence and say Amen which is originally an Hebrew word yet used in all Languages It signifieth Truth or Faith the uttering of it after a Prayer implieth an Assent unto the Prayer together with carnestness of desire and Faith for the obtaining that which is prayed for Thus the people were commanded to say Amen Deut. 27.15 c. and accordingly was it practised Neh. 8.6 For thine is the kingdom that is both general over the World and special over thy Church and Chosen both thy Kingdom of Providence and of Grace And in this faith do we pray unto thee submitting our selves as thy Liege-people The Power that is The Almighty power whereby thou art able to do all things whatsoever thy people ask and beg of thee there is nothing out of thy power but we are without all power and might in our selves to help our selves therefore our eyes of Faith wait upon thy power And the Glory that is Thou shalt make thy glory shine more and more in being beneficial unto us thy Faith and Religion shall be the more esteemed and reverenced the end of all that thou dost for us shall be thine eternal praise thine is the excellency and majesty which Property rightly and onely belongs to thee thou alone having an absolute Soveraignty over all things and Power answerable to dispose and govern them at thy pleasure yea we give thee all glory in confidence of thy goodness and say Amen in token that we verily believe it shall be so with us as we crave and do with all fervency beg O Lord let it be so do thou subscribe to our desires and say So be it These words are a Reason of the former touching which we must observe two things in general 1. That they are not a Reason to move God whose will is unchangeable but to perswade the childe of God who prayeth thus that God will grant his requests 2. That this Reason is not peculiar to the last Petition but general belonging to them all The Reasons for the propping of our faith and assurance in our prayers contained in this conclusion are taken 1. From the Kingdom of God a good King delights in the welfare of his Subjects how much more doth the King of kings who is Goodness it self in the happiness of his He will hear defend and preserve his Subjects 2. From the Power
the Father because he is the Fountain as of the Divinity of the Son and of the Holy Ghost so also of those Divine operations which he worketh and performeth by the Son and the Holy Ghost Now that God is we know many ways but chiefly by our own Consciences accusing us for secret sins which cannot be but unto an infinite wisdom that knows the most secret thoughts of the heart such as is or can be neither Man Devil nor Angel but God onely All the Doctrine concerning God is either 1. Of his Nature which is taught in the Law and Gospel 2. Of his Will which is seen and made manifest in His Commandments His Threatnings His Promises 3. Of his Works which are The Benefits The Judgements of his Will which are to be beheld in the Creation Fall Restoring of Man The devils believe there is a God and tremble if any Atheist hath less faith then they and doubt the truth thereof he may believe it from these Reasons though as he is not worthy any so the truth hereof is above all 1. The beautiful and goodly order of Nature beheld in the Creatures and frame of the great body of the world Rom. 1.20 2. The preservation and government of the world created Acts 14.17 3. The Nature and excellency of mans minde the soul of man endewed with excellent gifts of Understanding and Reason 4. From the notions of general Rules and Principles naturally engendred in the minde of man yea the natural notion of this Principle That God is 1. Because every one hath experience hereof in himself 2. All wise men confess it 3. All Nations consent in it 5. From the terrors of Conscience which are stricken in the mindes of the wicked after that they have sinned 6. The punishments of the wicked which they suffer besides the torments of Conscience 7. From Bodies Politick which are wisely ordered and regulated by Laws 8. From the order and nature of efficient causes and from the final causes of all things 9. From certain and evident foretellings and clear significations of future Events 10. From heroical and noble instincts of minde For what Reasons the voice of Nature concerning God is not wholly to be rejected or contemned by reason of the insufficiency thereof 1. God will also out of the Church bridle the lewd and dissolute by the testimonies which their Conscience and punishments give of his will Anger and Judgement and according to them also will he have the maners of men regulated 2. He will have mans Corruption and his own Justice made more perspicuous and clear in punishing them who stubbornly withstand the known truth 3. He will by natural testimonies mens Consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church Acts 17.26 27. 4. He will have also them who are converted to him to be more confirmed by the consent of Nature and the Word as the often alleaging of Natural testimonies in the Scripture declareth 5. He will the imperfection of Natural knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himself in his Word There is nor can be but one God for these Reasons 1. The sufficient testimonies of Miracles and Prophesies and other works 2. His own Authority and Majesty which admitteth no fellows 3. That which is greatest perfection can be but one for the whole is perfecter then any part thereof 4. There can be but one chief God but one Omnipotent but one Infinite 5. There can be but one chief Cause and more Gods would be unperfect or superfluous How God doth describe himself in Exod. 34.6 viz. 1. He is Jehovah that is he is a constant friend to whomsoever he is a friend he is alway the same that is I am that I am that is whatsoever the Lord was from eternity the same he is to eternity there is no change in him 2. He is strong that is Almighty that is he hath all Excellency in him and that in the highest degree 3. He is Merciful exceeding pitiful exceeding ready to forgive though our sins be many and exceeding great None so ready to forgive as God for if he were as man if he were not God could he bear with us as he doth Jer. 3.2 4. He is Gracious that is though there be no worth found in us yet he is ready to do us good Now to be gracious is to do things freely when there is no motive for Grace is nothing but freeness 5. He is Long-suffering that is though we provoke him out of measure he continues patient we cannot weary him out 〈◊〉 his mercy endures for ever though our sins are often repeated yet he as often repeats his Mercies 6. He is abundant in Kindeness that is though he be so great a God as he is yet he is exceeding ready to bear with us he is not harsh but ready to grant what we ask according to his will 7. He is abundant in Truth that is we shall finde him as good as his word he is engaged we have many Promises he hath made us nay abundant in Truth that is his performances exceed they run-over he will be better then his word whatsoever he hath said he will more then do it 8. He is a God reserving mercy for Thousands that is when any of us do him faithful service he cannot content himself to do good to our own persons but to our Children and to our Generation So Davids love extended not to Barzillai and Jonathan onely but to their posterity also 9. He is a God forgiving Iniquity Transgression and Sin Those three words are put in that we may know he forgives sins of all sorts and signifie That he is still and still forgiving Iniquity Transgression and Sin God is said to be 1. An Essence that is a thing which 1. Hath his Being from none but from himself 2. Is preserved or sustained of none but subsisteth by himself 3. Is necessarily 4. Is the onely Cause unto all other things of their Being 2. Spiritual 1. Because he is Incorporeal as being Infinite and Indivisible 2. Because he is Insensible as experience sufficiently manifesteth 3. Because both himself liveth and is the Author of all life both Corporal and Spiritual 3. Intelligent 1. Because he is the cause both of the minde of man and of the notions shining in it and also of the order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the Creature cometh from him both in respect of the faculty as in respect of the operation 4. Eâ—ternal without beginning or end of Being Psal 90.2 and is so to us that we may oppose the certain hope of eternal blessings grounded upon his Eternity against the shortness of mortal life and against the frailty of mans condition 5. Other from all his Creatures which we must hold 1. Against Philosophers who will have the World or Nature
it self to be God 2. Against those who imagine the Creatures either all or some to spring from the very Essence or Nature of God deriving it self as they speak into others by propagation 3. That all prophane unworthy and idolatrous cogitations of God may be excluded 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature 6. Incomprehensible or Immense for 1. He cannot be comprehended in the cogitation of any creature 2. The Deity cannot be comprehended or circumscribed in place in space or any limits that is his Essence is Immense neither to be extended nor divided nor multiplied Therefore it is all every where one and the same 7. Most perfect in himself 1. Because he onely hath all things which may be desired to perfect felicity and glory 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things 3. Because he is not for himself onely but also for the creating preserving guiding and furnishing of all and every Creature so sufficiently that he alone doth give to all of them all good things meet and necessary for them as well eternal and heavenly as terrene and temporal neither yet doth depart from any part of his power or his happiness 8. Unchangeable 1. His Essence and whatsoever is proper thereto cannot be augmented or diminished 2. His Nature and Will cannot be changed 3. Himself hath no need to transport himself from place 9. Omnipotent 1. That whatsoever he will or whatsoever not impairing his Nature or Majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty or labor even with his onely beck and will 3. That all the force and power of working and effecting any thing is so in God onely that there is not the least ability or efficacy of any Creature but what he continually imparteth and preserveth at his pleasure The five Properties of God which ought to stir us up to obey him contained in the Exhortation to obedience annexed to the second Commandment 1. He calleth himself our God that is our Maker and Savior and the Author of all good things hereby advertising us what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry 2. Mighty that is in power as well to punish the obstinate as to reward the obedient 3. A jealous God that is a most sharp defender of his own Honor wonderfully displeased with such a revolt from him or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity even to the fourth degree and descent if they partake with the sins of their Ancestors 5. He saith that He is a God which sheweth mercy unto Thousands c. here he extendeth his punishments unto the fourth Generation but his mercy unto Thousands thereby to signifie That he had rather shew Mercy then Anger and so by this means to allure us the more to love him and worthily excluded is that man who abuseth such Infinite Mercy The use we are to make of the description of God 1. As God is a Spirit let us worship him in Spirit and abhor Images and Idols 2. As he is a Spirit let us not be offended or stumble at this That we never see him calling it therefore into question whether he be or not when we are Spiritual we shall see him as he is Joh. 3.4 3. Let us acknowledge from whence we have our being and life Acts 17.28 4. As he is Infinite let us in no place adventure to sin on any vain conceit because it is secret for wheresoever we be God is present 5. As he is most Holy let us prefer Holiness as the greatest excellency without which no man shall see God 6. As he is onely wise let no man use his wit secretly and closely to contrive evil against his brother or by any unlawful policy to circumvent him 7. As he is most Just let no man presume to go on in sin hoping for mercy without repentance 8. As he is most Merciful let no man that is cast down for his sins despair 9. As he is Almighty let us fear him and put our whole trust in him in all times of danger and distress 10. As of whose days there is no beginning nor ending let us be humbled in the Consideration of Gods Eternity seeing our selves are so momentary The Attributes of God are the main Supporters of our faith as thus 1. His Holiness makes the believer approach before him in an utter abnegation of himself and in the mediation of Christ knowing that in himself he is all over polluted and defiled with sin 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity even against his own sense and natural Reason knowing that God is wisest and best knoweth what estate is fittest for him 3. His Truth makes the Believer judge him who hath promised that which he believeth to be faithful and true he that believeth hath sealed that God is true Joh. 3.33 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children of things which seem impossible 5. His Mercy makes the Believer believe the pardon of his sins being fully perswaded that he is infinite rich in mercy otherwise he could not believe the pardon of his sins When we read in Scripture of eyes ears mouth face hands heart head arms and feet ascribed to God we must not imagine that God is like unto us or hath a bodily shape whereas he is a Spirit or that these parts are ascribed to him properly but only for our better capacity and understanding signifying unto us his gracious Attributes as by his eyes his Omnipresence by his mouth his Word by his hands his Providence by his arms his Power and by his face 1. The invisible Nature and Essence of God Exod. 33.23 which no mortal man can see and live 2. The Favor of God as also all his Benefits Deliverances and Graces Dan. 9.17 Psal 80.3 3. Revenge and Punishment and the signs of his Anger Lev. 20.3 4. The place of Gods Worship where his face and favor is perceived through delivery of the Doctrine of Godliness From this was Cain banished Genesis 4.14 Hereof David complains 2 Sam. 26.49 Now to believe in God Almighty is to be believe in such a one 1. Who is able to do whatsoever he will 2. Who doth all things even with his beck and word onely without any difficulty 3. Who alone hath power to work all things and is Author of that power which is in all his Creatures 4. Who is also unto me Almighty and both can and will
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
Satan doth labor with to weaken shake cut down the Faith of Gods children viz. 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked how imperiously and prosperously they domineer and revel it in the world whilest himself lies trampled on by their Insolencies Oppressions and Prophane Censures But this the childe of God may repulse by considering and understanding with David the end of these men how suddenly they are destroyed perish and come to a fearful end 2. He curiously observes all seasons and advantages therefore if he findes us cast down with some sad and heavy accident he presently afresh represents unto the view of our Consciences the many and great sins of our unregeneration in their foulest shape to cause new unnecessary doubtings distrusts and fears to loosen the hold of our Faith But this the childe of God must repel by reflecting on his All-sufficient Savior 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness and eternal enjoyment of endless joys in Heaven Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation and of the attainment of that excellent weight of glory But this the childe of God must resolutely repel by the power of Prayer knowing that God who hath promised is Omnipotent and able to perform Faithful and true and will perform 4. If Satan by the violence of some temptation be able to hale us again into some gross sin to which we were principally obnoxious before our Calling then from thence he draws and enforces upon us discomfortable and Faith-killing Conclusions and presently infers upon such relapses that we have deceived our own Souls that our Holiness is but Hypocrisie our Faith but Temporary and our Conversion but Counterfeit But this the childe of God must overcome by speedy renewed sound Repentance The two main pillars which support our Faith in the recovery of Grace 1. One without us which is the Author of Grace even God in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man still remaineth to move him to renew his Spirit and that is even his own free mercy and goodness 2. The other within us that is the Seed of Grace which is not corruptible but incorruptible 1 Pet. 1.23 called The seed of God 1 Joh. 3.9 which is the holy Sanctifying Spirit of God and compared by Christ to a Springing well whence flow Rivers of water of Life Joh. 7.38 39. whereby Supply and Repair of Grace if it fail by reason of infirmities may be made renewed and recovered through Repentance How Faith and Hope differ 1. Faith embraces the present benefits of God and his Will towards us Hope embraces the effects and fruits which are to come of this present and perpetual Will of God 2. Faith is that which maketh those things to be which are hoped for and which sheweth those things which are not seen but Hope that is seen is not Hope for how can a man hope for that which he seeth Wherein Faith Hope agree viz. 1. In the Author and Worker of them both which is Gods Holy Spirit For as Faith is a fruit of the Spirit Gal. 5.22 so we abound in Hope through the power of the Holy Ghost Rom. 15.13 2. In the common matter for both of them are saving and sanctifying Graces As we are saved by Faith Eph. 2.8 so also by Hope Rom. 8.24 And as by Faith the heart is purified Acts 15.9 so he that hath Hope purgeth himself 1 Joh. 3.3 3. In the Ground of them both being grounded on the Promises of God 4. In the Properties of Assurance and Patience Heb. 6.11 10.22 5. In Continuance which is onely till they have brought us to the possession of the Inheritance promised 1 Cor. 13.13 in which respect Love which continueth even in Heaven is preferred before them both 6. In many excellent Effects as A clear and quiet Conscience An utter denyal of a mans self A casting himself wholly on Gods grace A patient bearing of Crosses and perseverance unto the end The childe of God may not doubt of his Salvation for these Reasons 1. Because it favoreth the Opinion of the Papists against the Truth 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear 3. Because it doth quench the motions of the Spirit and all goodness 4. It taketh away our Patience in Troubles and willingness to undergo them 5. He that doubteth hereof bewrays his ignorance of Gods Word and his unbelief A man may ought to be certain of his Salvation from these Arguments 1. From the Example of Job Job 19.95 2. From the words of Paul 2 Cor. 5.1 Rom. 8.14 3. It was Pauls own perswasion of himself Rom. 8.38 4. The Spirit is the Earnest of our Inheritance Eph. 1.14 5. He that believeth shall be saved Mark 26.16 Joh. 3.16 We may be assured that we are the children of God by these five infallible Signs 1. By the Testimony of Gods Spirit 2. By a stedfast Faith in Gods Promises 3. By a daily dying unto sin 4. By a profitable keeping of Gods VVord 5. By a careful observation of all Gods Commandments We may be assured that we have the Spirit of God dwelling in us if we finde and feel in our selves 1. A more love and desire to good things then to evil and a loathing and hatred of all sin because it is sin 2. The fruits of the Spirit as Love Joy Peace Long-suffering Goodness Gentleness Faithfulness Meekness Temperance Sobriety Chastity Holiness Uprightness and such like Two ways to encrease Assurance viz. 1. By the Promises the sure Word on which Faith is built 2. By the fruits of Sanctification in our selves Now when we finde these languishing we should go to the first and the other will be encreased by it We offend about this Assurance three ways viz. 1. By doubting of our Salvation as the Papists teach others to do 2. By Infidelity not being throughly perswaded of the goodness of God nor believing his Promises 3. By grounding our Hope upon our own unworthiness sins infirmities and so not upon God Six Considerations to help Faith in comforting the soul viz. 1. God justifies the ungodly 2. Christ is made Righteousness to us 3. The Pardon is general 4. God takes delight in shewing Mercy 5. His Mercy is Infinite 6. Christ came to pardon the greatest sins Certain Instances of Faith guiding a man in difficult cases 1. In confessing of Christ as in many of the chief Rulers Joh. 12.12 2. In praise with men as in Paul 3. In case of Profit as it should have been in Saul touching the fat Cattel and in Balaam Judas Gehazi Achan c. 4. In case of Safety and Danger as in Saul and the Philistims and in Joram Jer. 42. 43. 5. In great Fears as in Stephen
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
the wicked 1. The Impellent Cause is sin because it is an evil merit and deserveth evil 2. The Principal Efficient Cause is the Justice of God inflicting punishment for sin 3. The Instrumental Causes are divers Angels and Men both good and bad and all other Creatures 4. The Final Cause is That the Justice of God may be satisfied The Causes of the Cross of the godly viz. 1. The Acknowledging and purging out of sin 1 Cor. 11.32 Psa 119.71 2. The Hatred of the Devil and wicked men Joh. 15.19 1 Pet. 5.8 3. The Tryal and Exercise of Godliness Eccl. 34.10 4. Particular Defects and Failings in the Saints as in David and others 5. The Confirmation of the Truth by their Martyrdom Joh. 21.18 6. Their glorious Delivery that is the Manifestation of the immeasurable Wisdom Power Mercy and Justice of God in their wonderful deliverance 1 Sam. 2.6 7. The making of a Conformity between the Members and Christ their Head both in Affliction and Glory 2 Tim. 2.12 8. A Testimony and Confirmation of the Judgement and Life to come because Gods Justice and Truth requireth that in the end it go well with the good and ill with the bad but this cometh not to pass in this life In all Chastisements how sharp soever God is alway to be acknowledged just in laying them upon us 1. Because his Punishments though many times very grievous yet are alway less then our deserts and offences Psal 103.10 2. Because our sins are the procuring Causes of all the Evils we suffer Mic. 7.9 3. Because in all his Corrections and Judgements he remembreth Mercy Hab. 3.2 The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience viz. 1. Remission of Sins and Reconciliation unto God in Christ Rom. 5.1 8.3 2. The Necessity of Obeying God and the love which we owe him Job 2.10 Psal 3.9 3. The worthiness of Vertue that is of Obedience towards God the true Vertue Mat. 10.37 16.25 4. A good Conscience the godly being assured of Remission of sins purpose to obey God being confident of pardon in Christ resolve to suffer any thing 5. The Final Causes thereof as Gods glory Psal 119.75 Our Salvation 1 Cor. 11.32 The Salvation of others Acts 5. 6. The comparing together of Ends and Events it is better to suffer now then hereafter 7. The Hope of Recompence for the Reward is great in Heaven Mat. 5.12 8. The Example of Christ for the Servant is not above his Master Joh. 15.20 and of his Saints who have suffered before us 9. The Certain presence and assistance of God in all cases and chances of this life 1 Cor. 10.13 Psal 19.15 10. The final and full Delivery whereof are three degrees contrary to those of punishment 1. In this life when we have the beginning of eternal life 2. In our Bodily Death when the Soul is carried into Abrahams bosom 3. After the Resurrection when we shall be perfectly blessed both in Body and Soul The way to comfort our selves in trouble 1. It is our duty to acknowledge Gods Mercy to be great who might lay a heavier burthen on us 2. We must with boldness come by Prayer unto the Throne of Grace that we may put him in minde of his Mercies 3. We must thereby be drawn unto Repentance acknowledge our sins to have deserved far greater Judgements then yet we suffer and turn unto God with all our hearts 4. We must praise the goodness of God in sparing us and not pouring out the full Vials of his wrath upon us 5. We must remember That we think not our selves hardly dealt with taking heed that we murmure not nor complain against God 6. We must be patient and not discouraged under the Cross As the hand of Gods particular Providence is in all our Afflictions these three ways 1. He decreeth and fore-appointeth them 2. He effecteth them 3. He ordereth and disposeth them So his presence with us in Affliction hath these three ends or effects viz. 1. To work our deliverance from the Cross so far forth as it shall be for our good 2. To temper and moderate our Afflictions 3. To give us strength and power to bear his Affliction The fruit of Affliction viz. 1. Consideration they make men to see and consider their sins 2. Humiliation they serve to humble men in their Souls before God 3. They serve to work Amendment of life 4. Abnegation they cause men to deny themselves and relie wholly on the Mercy of God 5. Invocation they make us cry heartily and fervently unto God 6. Patience Affliction brings forth Patience Patience Experience 7. Obedience whereof we have an Example even of Christ himself Heb. 5.8 Prosperity worketh in us effects contrary to those of Affliction 1. It maketh us proud and insolent 2. It stirreth us up to serve our own wicked lusts fed by it 3. It hardneth us against the affection of Mercy 4. It maketh us cold negligent and distracted in prayer 5. It provoketh us to impatience wrath and self-confidence 6. It besots us with the love of the world and our selves alienating our thoughts from the heavenly life For what causes God humbleth his servants by Affliction 1. That all glory and praise may be given to him alone 2. That we may put away the vain confidence which naturally is in us and cleave to him alone 3. That we may be the better fitted for Mercy the better prepared to receive his gifts 4. That we may humble our selves pray repent pity others renounce the world and desire life Eternal Why the Lord sometimes defers deliverance from Affliction 1. To humble us throughly and to bring us to an utter denyal of our selves 2. That we may acknowledge from whence our Deliverance comes 3. To make us distrust the World and draw our thoughts to the life to come 4. To prevent greater evils and dangers wherein we might run God is said to deliver us two ways 1. By preservation and keeping us that we shall not come into danger 2. By freeing us from the trouble into which we are faln And this is 1. By taking the misery from us 2. By takingus from the misery Directions to arm us with Patience and to keep us from despising Gods corrections 1. In all Afflictions look as David did 2 Sam. 16.10 unto him that smiteth and know that they come not by chance but by Gods wise-disposing Providence and that purposely to breed in us true remorse 2. Consider that the Lord can adde Cross to Cross till he pull down our proud stomacks break our stiff necks and bring us to utter confusion yea that his Wrath is as his Greatness Infinite 3. Take notice of the Judgements which other men by despising the Lords corrections bring upon themselves 4. Make use of the least Cross and begin speedily to humble thy self if thy heart begin to be touched suffer it not to be presently hardned again but more and more humble
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
seasoned with some taste of his Wrath and Indignation This indeed is the true Tryal of our Faith even when above and against Reason we relie on the Mercy of God in the Apprehension of his Anger In which time of Temptation men are unfit Judges of themselves and of their condition how it stands between God and their Souls even the faithful themselves at such time may cry out and complain as if they were without both Faith and feeling of any favor of God who yet even then is not absent from them neither hath forgotten them The hour of Temptation with the Faithful is the time of winter wherein their Faith and Graces seem as it were benumm'd but when the Rejoycing Beams of the Sun of Righteousness break forth dissipate and chase away from the poor bemisted Soul the thick cloud of false and forged Suggestions his Faith appears the spring of Graces approacheth they shew forth by lively effects That they still retained life and were not dead to the present operation of unspeakable comfort in the late clouded Soul In such Distresses let no man think the Weight of his sins can over-ballance the Merit of his Savior The Celestial Lights may suffer Eclipses and we must walk by Faith not by Feeling Now the true Application of Life Everlasting promised in and by the Blood of Christ is the general Remedy for all Distresses But note That the distressed in minde are not fit for comfort till they be humbled for their sins for till then the Word of God is misapplied and so abused Despair is a sin whereby a man makes shipwrack of all Hope of the Mercy of God in Christ arising from a false consideration of his sins which he hath committed or the good which he hath omitted with a perswasion that God is neither able nor willing to forgive him Thus the Desperate man believeth not that God is either good true faithful or powerful he may indeed have some conceit that he is so in general but that he is so to him in particular and for his good this he will not be perswaded of but with Judas conceits that God is not willing to pardon him or rather that he will not pardon him Mat. 27. or with Cain That he is not able to forgive him Gen. 4.13 Thus Despair impeacheth the most glorious Attributes of God his Power as if he were not able to make good his Promise his Truth as if he were unfaithful his Mercy as if it were dryed up with the heat of mens sins his Omnipresence as if he were not ever by us Thus it stops the currant of Gods Mercy barreth up the gates of Heaven against men and openeth the mouth of Hell for them which if thou wilt avoid beware of Infidelity for that is the Mother of Despair And thus Despair ariseth partly from too deep an apprehension of the power of the Devil as if he were Infinite and he able to do whatsoever his Malice would or unlimited God letting the reins loose and permitting him to do what himself pleased and partly from too light an esteem of that power which is to be had in God as if he were not sufficient to keep us safe and of the Mercy of God as if it were not Infinite Temptations to draw us to doubt of that help we have in God and to Despair are properly termed The fiery darts of the devil which he shoots into our thoughts to poyson the Soul with their venomous heads thereby to draw us into Perdition These Temptations where they light and fasten pierce deep showers of them did the Devil shoot at poor Job David complains much they were let fly at him yea he flung some even at Christ himself in the wilderness Mat. 4.3 in the garden Mat. 26.37 c. and on the Cross 27.46 He that Despairs sucks fiery burning poyson into his Soul hath the Brimstone of Hell sulphering in his very bowels not a drop of the gracious Promises of God to quench it because he thinks the Puddle-pool of his sins greater then the Ocean of Gods Mercy This fire either stupifies the Spiritual Senses and dries up the life of the Soul or torments him like Cain Saul and Judas intolerably without all hope of redress Whosoever therefore by reason of their weakness or through the violence of some Temptation have so let fall their shield of Faith as that Satans fiery darts have touched their Conscience and pierced their Soul let them not thereupon utterly despair and give themselves up to the power of Satan but know That a Renewing of Faith by a speedy recourse to the Promises of God in Christ is a liquid Balsam to quench the flame Virtual to draw out the fire and Soveraign to cure the wound Faith applying the Vertue of Christs Sacrifice to a perplexed and troubled Soul dispelleth the inward anguish thereof but he that after some failings and spiritual wounds puts off all Hope as if Death and Destruction without all Remedy must needs follow thereupon is like him that will rather dye then take Physick murthers his Soul because it was sick hastens his own Damnation and by a Blasphemous prejudice to the unvaluable Merits of Christ through Infidelity becomes the wilful Destroyer of that Soul which might have lived for ever had he had the grace of Faith to apply the Remedy The special distresses of the Minde are five and arise either 1. Of a Divine Temptation 2. From outward Affliction 3. Of the Temptation of Blasphemy 4. From a mans own Sins 5. From a mans own Body Distress in minde is when a man is disquieted and distempered in Conscience and consequently in his Affections touching his estate before God which hath two Degrees 1. The less which is a single fear grief suspence or doubt touching his Salvation 2. The greater which is Despair when a man in his own sense and apprehension is without all hope of Salvation All distresses of the Minde ariseth from Temptation either begun or continued therefore according to the divers kindes of Temptations must the Distresses of the minde be distinguished which as formerly may be all reduced to these two Heads viz. 1. Of Tryal which is twofold 1. Combat of the Conscience directly with the wrath of God called a Divine Temptation 2. Of the Cross whereby God proves and makes tryal of the Faith of his children 2. Of Seducement which is threefold 1. Immediately from the Devil called the Temptation of Blasphemy 2. From a mans own sins both Original and Actual 3. From Imagination corrupted irregulated and depraved Despair is of three sorts of men viz. 1. Of Epicures Prophane men and Atheists who rejecting all Hope and refusing to wait for Mercy their Conscience convicting them that there is nothing to be expected but damnation give themselves over to all maner of wickedness laboring to extinguish out of their hearts That there is a God a Heaven or a Hell Jer. 18.12 2. Of those men who are overcome with
too much sorrow arising from the grief of the punishment 2 Cor. 2.7 7.10 3. Of those who are troubled in minde for sins supposing that their sins are so great and so many that God cannot nor will not forgive them This kinde ariseth from grief for sin and is twofold viz. 1. Temporary onely for a time This is curable and may happen to a childe of God 2. Final and incurable This kinde is onely incident to the Reprobate The causes of Despair are twofold viz. 1. Hidden and secret So Reprobation may be said to be the cause of final Despair 2. Open and more manifest which generally are these four Unbelief Impenitency Hardness of Heart and An absolute Denyal of the known Truth joyned with Blasphemy The more particular open causes of Despair are these viz. 1. The greatness and multitude of sins Gen. 4.13 2. The multitude of Temptations Judg. 3.1 Gen. 21.1 3. The often falling into sin This is incident to the best Prov. 24.24 4. Overmuch grief melancholly and sadness of heart Prov. 15.13 5. Ignorance in mindes not instructed in the Reconciliation by Christ 6. An inveterate custom in sinning whence proceeds hardness of heart 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion too hard for the weakness of the flesh Four Caveats in private Confession convenient in case of Distress of minde Jam. 5.16 1. It must not be urged as a thing simply or absolutely necessary to Salvation 2. It need not be of all sins but of such as trouble the Conscience 3. It is especially to be made to Ministers though it may be made to any man 4. The person to whom it is made must be one of trust and fidelity Helps and Remedies against Despair or that we may the better avoid Desperation and carnal security we are always to have in minde 1. That the Promises of Grace and Favor to Mankinde are universal Mark 11.38 2. The Promises of Mercy how hainous soever ours sins have been Isa 1.18 3. That the Mercy of God is above all sin Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins is to be preached not unto a few but universally and generally unto all Mat. 28.19 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church or desirous to be incorporated thereinto Matth. 28.19 26.26 27. 6. That as the Disobedience of Adam brought Condemnation on all men So the Blood and Obedience of Christ is All-sufficient to wash away all sins and that of all men 1 Cor. 11.24 7. That God delights not in any sinners Death but desires his Conversion Ezek. 33. 8. That if any Believer sin he hath a sufficient Advocate with the Father 1 Joh. 2.2 Heb. 9.24 Rom. 8.34 9. Labor to lay hold upon the Promises by a right-grounded Faith 10. Take heed of too much melancholly and worldly sorrow 11. Consider the grievousness of the sin of Despair 12. Remember the Passion of Christ the Truth and greatness of his Mercy 13. Have in minde the Examples of mercy as to Murther and Adultery in David to Apostacy in Peter to Idolatry in Manasseh to Theft in the Thief on the Cross to Blasphemy in Paul and much Iniquity and Impurity in Mary having many foul Devils in her 14. The Indignity offered unto God by Despair seeing we refuse to trust him upon his most holy Word and the inevitable destruction of our own Souls thereby consider That so long as we despair not we are not shut out from Mercy upon Repentance but while we despair there is no hope we are lost for ever and most worthily Again to avoid Despair it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chiefly as Murther Apostacy Adultery Blasphemy c. 2. From wicked Company which like a violent stream and torrent doth force men to all kinde of wickedness 3. From the Neglect of Gods Worship whereby we lose our Spiritual Armature and are laid naked to our potent foes 4. From the love of and immoderate affection to the things of this world which having the heart if they fail our heart faileth also and a wide gap is opened to Despair Reader When ere thou meat one in Despair Lock thine Ears his very breath poisons th' Air Nothing but Sulphur from his Lungs proceed Hot enough to make an Adamant bleed Of Gods free Promises discourse the point And thou wilt finde his Soul quite out of joynt His lips foam Blasphemies and who can tell But that his Heart goes to the tune of Hell In this sad case his wound is much the worse In that he holds the Salve his greatest Curse §. 10. Of Pride THe last Vice in opposition to this Commandment which we promised to touch was Pride a sin so obviously condemned even by Heathen Writers as we shall here onely abstract it is as it were from that Pride which is so generally condemned and taking the word in somewhat a more strict sense chiefly as it relates to Inward Spiritual Arrogancy the insensible poison even of a sanctified heart we shall onely glance at it and proceed to the Second Commandment Pride is a puffing up of the heart and minde proceeding from the opinion of some good thing in us more then in other men Pride truly so called is the most pestilent and incompatible Opposite that Grace hath and therefore he that is most sanctified most fights against it For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature the subtile Serpent experimentally knows how to manage it with most accurate policy who follows this poison with such eagerness and activity sweetning it with such specious Delusions that after it is expelled by the Antidote of Faith he yet endeavors with all the power and policy of Hell that some spice thereof may remain behinde even in the Soul humbled for sin and devoted unto the service of God For being exactly experienced in all advantages for Spiritual Assaults and tempering the powerful Ingredients of his Temptations with the Reliques of mans proud Nature doth cunningly perswade him to advance above that which is meet within himself in his own opinion the worth of his own Graces and Vertues by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul and frets out the very heart of Grace undiscernably This Lyon in a Lambs skin ths Devil in an Angels shape this sin of Spiritual Pride is the harder to be expelled because so easie to be entertained and so difficult to be discerned such is the insensibleness of those Meanders wherein she walks invisibly when she haunts the Saints and children of God who with the more circumspection and
fleshliness and in case of fleshly motions to pray heartily against them 2. To abstain from the company of women in private or alone or in the dark 3. If notwithstanding those means thou canst not contain but art troubled with fleshly motions then fly to Gods Ordinance of Marriage 1 Cor. 7.1 For the word is express that No Fornicator or unclean person shall enter into the kingdom of heaven 1 Cor. 6. Special Preservatives for married persons against this sin 1. To dwell together the one not separate from the other 2. So to carry themselves towards one another as those whose bodies are not in their own power but mutually in one anothers power and to follow the Apostles Rule 1 Cor. 7.3 3. To contain at times of extraordinary devotion by mutual consent 4. When women love to be at home governing the house as the vertuous wife is described Prov. 30. 5. When the man esteemeth best of his own wife above all other women covering her infirmities by love and the wife doth likewise of her husband for such mutual fervent love is a singular preservative from the strange woman Prov. 5.18 For the government of the eyes to avoid Adultery there be two special Rules viz. 1. We must open and shut our eyes in obedience to God Prov 4.24 25. 2. We must look to Gods Glory make our eyes not the weapons of any sin but the instruments of Gods Worship and Service This we shall do if we imploy them thus viz. 1. In beholding Gods creatures in heaven and earth and in them we may see Gods Glory Wisdom Mercy Power and Providence and thence glorifie God 2. In beholding Gods Judgments very wisely and narrowly that therein we may see his Justice Wrath for sin and so be humbled and terrified from sin 3. In beholding of the Elements of Gods Sacraments especially the Bread and Wine in the Lords Supper which be visible words wherein we may see our Savior Christ as it were crucified before our eyes 4. In using them as instruments of Invocation by lifting them up to heaven to testifie the lifting up of our hearts to God This use of the eyes Nature teacheth us for whereas other creatures have but four Muscles in their eyes whereby their eyes are turned round about Man hath a fifth Muscle whereby his eye is turned upward toward heaven The Vertues of this Commandment viz. 1. Chastity which is a vertue preserving the minde and body from uncleanness agreeing with the Will of God and avoiding all lusts forbidden by God all unlawful companies and inordinate copulation and all the desires occasions causes and effects either in single life or in wedlock This is one of the chiefest vertues that makes preserves the Image of God 2. Modesty or shamefac'dness which is a vertue abhorring all filthiness joyned with a grief shame and sadness either for some former uncleanness or for fear of falling into any hereafter and having a purpose and desire to fly not onely uncleanness it self but also the occasions and tokens and signs of uncleanness This vertue is required unto chastity as a furtherance and cause and also as an effect consequent and sign thereof 3. Temperance which is a vertue observing the mean agreeable to Nature Honesty Mediocrity and order of persons places and times according to the Law of God and Rule of Nature in things concerning the body as in meat drink recreations and apparel This vertue is required unto chastity as a cause without which we cannot be chaste There is a twofold Chastity viz. 1. Of the single life which is with all carefulness and fasting and prayer to keep their mindes and affections and bodies in holiness 2. In Marriage when the pure and holy use of wedlock is observed Heb. 13.4 Rules for the Preservation of Chastity viz. 1. The minde must be filled with godly meditations and the Word of God must dwell plenteously in our hearts that there may be no room for these wicked desires to enter 2. We must often give our selves to the spiritual exercises of Faith Repentance and New Obedience as publike and private Prayer often meditating hearing and reading Gods Word and the like 3. We must use Sobriety in Recreations Company Meat Drink and Apparel for ungodly lusts are kindled fed and nourished by too much pampering of the body 4. We must alway be doing some good thing either in our general calling of a Christian or in our particular calling for Satan takes advantage by our idleness 5. Men and women must not privately converse together without warrant so to do either from their general or particular Calling for this is the main occasion of Temptations Remember what the Apostle saith Evil conversings corrupt good maners 1 Cor. 15.33 6. Reject not Marriage which was instituted by God for these Reasons viz. 1. The means of multiplying Mankinde 2. The gathering of the Church 3. The Image and Resemblance between God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a Society and Fellowship of Labors and Prayers That Marriage may be a lawful conjunction and this sin thereby avoided these things are required 1. That Matrimony be contracted by consent of both parties 2. That there be adjoyned also the consent of such others as are required 3. That honest Conditions be observed 4. That there be no Errors committed in the persons 5. That it be contracted between such persons as are not forbidden by the Law of God as between whom the degrees of Consanguinity may be no hindrance To preserve purity and chastity in Wedlock these Cautions are profitable viz. 1. Contracts must be in the Lord and with the faithful onely Mal. 2.11 2. Both parties must separate themselves in the time of the womans disease and at appointed Fasts Ezek. 18.6 1 Cor. 7.5 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh and especially to enlarge the Church of God 4. It must be used with Prayer and Thanksgiving 1 Tim. 4.3 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery or any sin of that kinde 2. That looks on a woman to lust after her Mat. 5.28 or that useth wantonness 1 Cor. 6.9 3. That commits Incest Lev. 18.22 or Sodomy 1 Cor. 6.9 or fornication or adultery 4. That useth Marriage-bed intemperately or lieth with a menstruous woman Ezek. 18.6 5. That is given to idleness wears wanton Attire 1 Tim. 2.9 or useth provocations to lust Gal. 5.9 6. That useth light talk and reading of Love-books 1 Cor. 15.35 that frequents lascivious places Eph. 5.3 that delights in wanton Pictures 1 Thess 5.23 that useth the mixt Dancing of men and women Mark 6.22 or keeps company with light and suspected persons Prov. 7.22 7. That makes Marriages of yong children or neglects to dispose his children in marriage in convenient time 1 Cor. 7.36 or that punisheth Adultery with small punishments 8. That
whereof are not quite extinct in us by sin for every man thinks reverently of God by Nature 3. At the first conceiving of them the party is smitten with an extraordinary fear his flesh is troubled and oftentimes sickness and faintings do follow Unclean thoughts which have their residence in the minde of man are of two sorts viz. 1. Inward and such as have their Original from the flesh and arise of the corruption of mans Nature though stirred up by the Devil These at the very first conceiving are our sins though they have no long abode in the heart 2. Outward and are such as have relation to an outward cause or beginning Of which sort are those evil thoughts that are conveyed into the minde by the Devil and if we take no pleasure in them nor yield consent unto them they are not to be accounted our sins but the Devils by whom they were suggested Divers are the kindes of wicked Thoughts These three are the most common viz. 1. Voluptuous set upon Vanities Pleasures Delights Sports and such like 2. Ambitious set upon Pride aspiring after Honor who shall be greatest 3. Malicious enviously bent towards others seeking to do Mischief The Conditions required in Wishing Evil against others that our Thoughts may not be evil viz. 1. All Imprecations or evil Wishings which are made absolutely without some Prophesie or special Revelation are Sins 2. They must be done without private hatred and desire of Revenge 3. They must be done in respect of Gods glory onely and the preservation of the true Church 4. We must not imprecate or wish evil as it is an evil as it is the Destruction of them against whom we wish it Two special Rules to guard and keep the heart safe from evil thoughts 1. That the Word of God dwell plentifully in us by daily meditation of the Commandments Promises and Threatnings revealed in the same 2. To establish our Thoughts by counsel Prov. 20.18 that is not once to think or conceive so much as a thought but upon advice and direction taken at God and his Word This Rule we must practice in the use of our Senses Speeches and Actions Can man be when the Heart gives not consent Guilly the Breach of this Commandment 'T is so for since our Parents fell we all Are subject to this Sin Original â—et so as first we must take pleasure in This new conceived Embryo of Sin â—r if we hate the Thought strive to reject The Motions that do on our Hearts reflect The Sin is Satans and not ours for we Not tickled with this thought of Sin are free CHAP. VI. Of Gods Love to Man of Election Creation Redemption Vocation Justification Sanctification Adoption Regeneration Conversion from Sin to Good Works Repentance and New-Obedience I. THe greatest Evidence of Gods Love that could be given consisteth in the Forgiveness of Sin which is well known to all that know the end of Christs coming which was to save Sinners 1 Tim. 1.15 and the extent of this Love of God reacheth to all Sins except that against the Holy Ghost which neither is unremissable in its own nature as it is sin but as the party so sinning is uncapable of Repentance and consequently of Mercy so that there is no sin that excepted but cometh within the compass of Gods Mercy and Pardon upon Repentance The Reason is because the Mercy of God is greater then all sins whatsoever and the Sacrifice of Christ is a sufficient Price of Redemption for all his blood cleanseth from all sin 1 Joh. 1.7 From this extent of Gods Love it may be well inferred That Mans destruction is of himself either because he maliciously despights the Spirit of Grace or wilfully rejects the offer of Pardon In the order of Redemption God hath made mans sin pardonable but man by his impenitency makes it not to be pardoned for God excludeth none from the participation of his Mercy his Pardon being offered to all which yet must be understood of Gods outward Dispensation and Manifestation of his Mercy by the Ministery of the Word wherein no difference is made betwixt persons nor exemption of any So as it calleth not into question the Secret Counsel and Eternal Decree of God Again it must be known That it is to be referred to the several degrees sorts and conditions of men betwixt which God maketh no difference as Honorable Mean Rich Poor Learned Unlearned Old Yong Free Bond Male Female Magistrate Subject c. Lastly it is to be applied to the All sufficiency of Christs Sacrifice which is available to take away the sins of the most notorious sinners that can be as well as any other sinners Gods love to Man appears both 1. In this life 1. Before the Fall in making us after his own Image 2. After the Fall by repairing his Image again in us which we had lost 2. In the World to come by crowning us with Immortality for the Goodness of God endureth for ever Psal 103.17 Gods love to Man opened in the Scripture by these degrees viz. 1. God hath no pleasure in the death of the wicked but that the wicked turn from his way and live Ezek. 33.11 2. That he deferreth mitigateth and taketh away punishments inviting all men to Repentance 3. That he debaseth himself to relieve our infirmities by his Spirit Word Sacraments and Miracles 4. That he embraceth with singular love his Chosen so that he saveth and delivereth them for ever from sin and all Evils and comforteth all in Afflictions Rev. 7.21 5. That he chose rather to bring to pass this our Delivery even by the Incarnation and Death of his onely begotten Son then that all Mankinde should perish Joh. 3. 6. That he promiseth and performeth all those things of his own free goodness Exod. 34.19 7. That he doth those things towards sinners not onely unworthy of them but even his Enemies Rom. 5.10 Two things which highly commend Gods love viz. 1. The Freeness of his Grace which is every way so free that the Goodness which he sheweth to his creature is altogether of himself and from himself Joh. 3.16 Rom. 5.10 when there was none to mediate for us Gen. 3.15 God offered Grace and freely gave his Son to be a Mediator This is to be opposed against mans unworthiness 2. The Riches of his Mercy which are unutterable unconceiveable according to Gods Greatness so is his Mercy Infinite and reacheth above the Heavens so as he may be said to be Rich in Mercy Eph. 2.4 Abundant in Goodness Exod. 34.6 This is to be opposed to the Multitude and the Heinousness of our Sins God is Rich in Love and Mercy to Man divers ways viz. 1. Because he doth perform more effects of his Love in regard of himself then we have need of or our misery require for to the Remission of sins a simple Pardon had been sufficient but hereto he addes the gift of his Son by his death to satisfie for us by his
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
Joh. 6.63 4. The Word and the Ministery of the Word are as instruments which the Lord is pleased to use in this blessed work Jam. 1.18 The Difference betwixt Regeneration and Creation viz. 1. In our Creation Christ was onely a Worker but he is the very Matter of our Regeneration we are of his Flesh Eph. 5.30 2. The Relation that then was betwixt Christ and Man was Creator and Creature but here the Relation is Head and Body We are members of his Body Eph. 5.3 so that the Bond is now much nearer 3. The Being which then we had was from Adam but the Being which now we have is from Christ being flesh of his flesh Eph. 5.30 4. That Being was but Natural this is Spiritual for that which is born of the Spirit is Spirit Joh. 3.6 5. Man might then wholly fall from that estate wherein he was as indeed he did and yet Christ remain as he was Now it cannot be so for the Saints fall not totally and finally O the Riches of Gods Mercy who might justly have left fain Man as he did the evil Angels The Difference between one and the same work in the Regenerate and Unregenerate being sin in the one not in the other and that for these Reasons viz. 1. Because the Regenerate are reconciled to God the Unregenerate are not 2. The Regenerate work to the Glory of God the other quite contrary 3. In both of them the work is imperfect but the one is covered by Christs Righteousness the other not 4. The work of the godly is joyned with a beginning of Obedience but the work of the ungodly with Sin reigning Of Regeneration or the New-Birth there be four degrees viz. 1. The birth of a pure and holy Minde hating Sin and loving the Law Rom. 7.16 2. A stirring and moving in holy Duties which is a ceasing to do evil and a learning to do well doing the Duties of Piety towards God and of Love towards Man Psal 34.12 3. An earnest desire of Food whereby this new life may be maintained 1 Pet. 2.2 4. A growing up towards mans estate in Knowledge and Holiness 2 Pet. 3.18 The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost 1. By creating in the Minde a Saving Faith which unites a man unto Christ and as a hand applieth Christs Purity that is his Obedience to the Heart Acts 15.9 2. When a man is in Christ the Holy Ghost purgeth and purifieth the Heart inwardly by mortifying all the Corruptions in the Minde Will and Affections and by putting into it inward Holiness whereby the Image of Christ is renewed Joh. 15.2 We may know whether our selves be Regenerated by the signs thereof or these fruits of the Spirit 1. A true touch of Conscience for our sins both Original and Actual 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions 3. An earnest desire or true Spiritual hunger and thirst after Christ and his Righteousness testified by our constant and diligent use of those means the Word Prayer and Sacraments wherein God gives Grace and assurance of Mercy 4. An unfeigned turning unto God from all sin by new Obedience having a constant purpose of heart not to sin and a godly deavor in life to please God in all things X. COnversion is a change or mutation of a corrupt Minde Life and Will into a good stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen on which ensue Good Works or a life directed according to all the Commandments of God This Conversion of a sinner is not the change of the Substance of a man or of the Faculties of the Soul but a renewing and restoring of that Purity and Holiness which was lost by Mans Fall with the abolishment of that Natural Corruption that is in all the powers of the Soul This is the work of God and of him alone who doth it not first in one part then in another but the work both for the beginning continuance and accomplishment is in the whole man and in every part at once specially in the Minde Conscience Will and Affections yet this Conversion is not wrought all at one instant but in continuance of time and that by certain measures and degrees though in the very first act and degree of Conversion the sinner is both justified adopted and incorporated into the Mystical Body of Christ Now we must know That man willeth not his own Conversion of himself by Nature either in whole or in part but by Grace wholly and alone because of the want of that Original Righteousness which was in man by Creation as also now by reason of his proneness and inclination to that which is evil and to nothing that is truly good Gen. 8.21 Rom. 8.7 for all Natural Free-will of man in things Spiritual is directly excluded Phil. 2.13 yet mans Will hath a work in doing that which is good not by Nature but by Grace for when God gives man power to will good things then he can will them and when he giveth him a power to do good then he can do good and he doth it for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit yet is there a Supernatural co-operation by Grace enabling man when he is to be converted to will his Conversion 1 Cor. 15.10 Thus we see that man willeth his Conversion in the act thereof but yet it is God that worketh that will in him it is not of himself as the blasphemous Idolaters affirm which here offering it self to our consideration may not be thought any great digression to speak a word or two thereof This liberty of the Will is a Power Right or Ability proper unto a reasonable Nature to will any thing to chuse or refuse any object represented unto it by the Understanding and to move it self by her own proper motion without any constraint or violent compulsion from any external cause Free-will before the Fall was a fitness or aptitude in man to chuse good or evil after the Fall in man unregenerate a proneness onely to chuse evil in the Regenerate a mixt aptitude partly to do good partly evil in the Glorified to will good onely Now the state of the principal Question about Free-will is this Whether as man averted himself from God and corrupted himself so on the other side he be able of his own strength to return to God and to receive Grace offered by God and to amend himself And further Whether the Will of man be the first and principal Cause why some are converted others persist in their sins as well of the converted as not converted others are more others less good or evil some after one maner some after another doing good or evil Now the erroneous Adversaries to this Question answer it thus That so much Grace is both given of God and left by Nature to all men that
VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of
God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they
all to do it meritoriously 2. A Work that it may be meritorious must not be a Debt or Duty for then the doer deserves nothing but man when he hath done his best hath done no more then what by duty he was bound to do and having done all is but an unprofitable Servant 3. To make the work meritorious there must be a proportion betwixt the Work and Life Eternal the reward of the Work but man cannot do a work proportionable to Eternal glory for he takes all of God and can give nothing to him besides man is a Creature and therefore whatsoever he hath or can do is no more then what he oweth to God Again the End of good works is threefold especially viz. 1. In respect of God that his Commandment may be obeyed 1 John 3.22 That his will may be done 1 Thes 4.3 That we may shew our selves to be obedient children to God our Father 1 Pet. 1.14 That we may shew our selves thankful for our Redemption by Christ Tit. 2.14 That we may not grieve the Spirit of God Eph. 4.30 But walk according to the same Gal. 5.22 That God by our good works may be glorified Matth. 5.16 That we may be good followers of God Eph. 5.1 2. In regard of our Neighbor that he may be helped in worldly things Luke 6.38 That he may be won by our example to Godliness 1 Pet. 3.14 That we may stop our adversaries mouths 3. In respect of our selves that we may shew our selves new Creatures 2 Cor. 5.17 That we may walk as the children of Light Eph. 5.8 That we may have some assurance of our Faith and of our Salvation 2 Pet. 1.8 10. That the punishments of sin may be prevented Psal 89.32 And the promised reward obtained Gal. 6.9 Again more particularly thus we are bound to do good works in respect of God for these Reasons 1. Because of the Commandment of God who requires them at our hands 2. For the glory of God which is hereby in others also exalted 3. Because of that thankfulness which the regenerate owe to God as well for his Mercies temporal as his Blessings spiritual We are bound to do good works in respect of our selves for these Reasons viz. 1. That by our good works we may be assured of our Faith Matth. 7.17 2. That we may be assured that we have obtained remission of sins through Christ and are for Christs sake justified before God 3. That we may be assured of our Election and Salvation 2 Pet. 1.10 4. That thereby our Faith may be exercised cherished strengthned and advanced 5. That thereby we may shew forth an honest Life and Calling Ephes 4.1 6. That we may escape Temporal and Eternal punishments Matth. 7.19 7. That we may obtain Corporal and Spiritual rewards 1 Tim 4.8 We are bound to do good Works in respect of our Neighbor for these Reasons viz. 1. That we may be profitable unto them by our good Example and so edifie them 2. That Offences may be avoided Mat. 18.7 3. That we may win Unbelievers and by our words and deeds and example convert them unto Christ Luke 22.32 A more large explication of the Proofs of this Assertion That Good Works cannot Merit viz. 1. Our best works are imperfect Gal. 5.17 Works indeed good neither are nor can be performed of us without our renewing by the Holy Ghost neither proceed they from our selves but are the Gifts and Effects of God in us and we his Instruments unto whom he communicateth his Blessings in us as in the Subject by us as the Instruments The purity of which actions are supposed to be no farther pure then the purity and light of their Mindes may be supposed to be Thus on the light of Nature may follow actions morally good upon Spiritual light follow actions also Spiritually good or Good Works upon imperfect illightning imperfect Obedience on perfect illightning perfect Obedience also followeth which though in this life is not but deferred till the life to come 1 Cor. 13. yet are the godly in whose hearts the life of Faith is kindled pure in the sight of God when he beholdeth them in Christ though their good Works cannot be perfect so long as themselves who work joyntly with the Spirit are not perfect yet shall not their Imperfections nor the Imperfections of their works be imputed to them but the Perfection of their Saviors Satisfaction 2. The Good Works whatsoever we are able to do are all due Luke 17.10 therefore no man ought to be beguiled to slacken his strictness in avoiding any sin or his Conscionableness in performing any bounden Duty by a Suggestion of Satans that he may be over-just Eccl. 7.18 For in true Righteousness a man cannot be over-just but for a man to make a Righteousness unto himself which is not grounded on Gods VVord and therein to be strict is to be over-just and to perform more then is due unto God To count such things to be sin which by Gods Law are not made sin is to be over-just and to be censorious without just ground is to be over-just but we regulating our selves by Gods VVord when we shall have done all those things which are commanded us must say We are unprofitable servants and have done but that which is our duty to do and therefore far from meriting 3. Our VVorks are impure and vicious however they seem most good Isa 64.6 for if any works proceed good from us they are not ours but Gods good works in us as the Subject and by us as the Instruments neither are they good works which are imagined by us as seeming by us to be right and good or which are commanded by men but such onely which are done by a true Faith according to Gods Law and are referred onely to his Glory yet though the Righteousness of the holiest Saints considered in it self and compared with the perfect Rule of the Law be exceeding defective or opposed to the Righteousness of Christ be as nothing yet as it is a work of Gods holy Spirit in us proceeding from an heart purified by Faith all the imperfections thereof being covered with the perfect Righteousness of Christ it is acceptable to God and such a thing as we may receive much comfort by but not glory in or think to merit ought thereby 4. If we do any good VVorks they are not ours but are belonging to God onely who worketh in us both to will and to do of his own good pleasure Phil. 2.13 and therefore good VVorks in us can merit nought unless it be a Curse for those imperfections and defilements which are inseparably in them by reason of that staining quality which remains in our depraved Nature 5. No Creature whatever he do can merit of God by order of Justice even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator 6. There can be no proportion betwixt our Works and the
and turn unto God Ezek. 18.13 4. Our Repentance must be speedy and always so long as we live Matth. 24.13 Revel 2.10 No man ought to defer his Repentance on this ground That Christ was merciful to the Thief at his death Luk. 23.43 For 1. That one example is recorded that none should utterly despair 2. Onely that one that none should presume 3. It cannot be proved that he put off his Repentance to that day 4. It is not safe to make an extraordinary Action as this was a patern For Christ did miraculously work on that thief to give in that moment of his Humiliation an evidence of his divine Power Reasons why we ought to hasten our Repentance viz. 1. Because we are uncertain of the means not knowing whether God will offer the same to morrow or no. 2. Because we are most uncertain of our lives 3. Because the longer we live having not repented we get the greater measure of sin Sin by custom becometh stronger and our selves the weaker thereby to repent thereof 4. Otherwise we provoke Gods wrath against us and cause him to remove the means from us We must witness our Repentance by acknowledging our particular sins and trespasses for these Reasons viz. 1. Because Repentance onely made generally and confusedly is never true but a common and hypocritical Repentance of one resolved and setled to continue in sin and not yet touched with a true feeling thereof Indeed for unknown sins which we in weakness and ignorance commit the Lord accepteth a general confession and acknowledgement which no doubt may be said of the poligamy or marrying of many Wives and other daily infirmities provided we daily renew our Repentance for all known sins and lead the whole course of our lives penitentially 2. Because we must make a particular account to God at the hour of death not a general one of gross sins onely but a particular one of all specials also The true signs of sound Repentance viz. 1. Care to avoid all sin as well as any one not for fear but love not because man but God commandeth a diligent care study and endeavor to amend what is amiss and to labor to practice the contrary Vertue 2. Impatience till we have cleared our selves and made our peace with God for committed sins and a purging of our selves of other mens sins with a clear Conscience in all things 3. A holy Indignation or Anger against our selves and the sins we before took pleasure in either in our selves or others 4. Fear because it is sin fearing to offend God because of his Mercy a filial fear to sin to displease God or to hazard his favor 5. Desire or fervent affection to God to Spiritual things a longing after the Grace of God a thirsting after Christs Righteousness and the sincere Milk of the Word 6. Zeal for God and his Worship which makes us not to perform it perfunctorily a knowing Zeal after Gods Glory a holy Contention or Emulation to exceed in Piety 7. Revenge when we are holily revenged of our selves for our sins by the contrary Vertues a holy Revenge judging and condemning of our selves for our sins in our selves or others by our occasion Motives to true sound Repentance viz. 1. The Commandment of God himself so often urged and repeated Jer. 13.12 8.6 18.11 This was Johns Proclamation in the Wilderness Mat. 3.8 This Doctrine was preached to our Parents in paradice was afterward figured out by Circumcision before the Law and by Purification after the Law Isa 1.16 2. Such as Repent not lie under the bondage of Satan they are as Captives and Prisoners bound to obey his Will and to do him Service 2 Tim. 2.26 3. Such as dye without Repentance remain for ever without Remission and Forgiveness they are lost and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 4. The Threatnings denounced and executed upon the Rebellious and Disobedient are made Examples and Admonitions unto us Gods Vengeance justly faln upon others should serve to amend us 1 Cor. 10.6 5. The Certainty and Suddenness of the last and general Judgement What maner of persons ought we therefore to be in holy Conversation and Godliness 6. We must be all led to Repentance by the unspeakable Fruits that follow it as Pardon of Sins Reconciliation with God Peace of Conscience Hearing of our Prayers and in the end Blessedness in the Heavens Ezek. 33.11 7. The Exellency of it which appeareth 1. In the Antiquity of it being the first Sermon in Paradice 2. In the Continuance of it having always been in the Church and shall be to the end 8. The Profit of it which may appear in these five things viz. 1. It freeth us from the Snares and Subtilties of Satan 2 Tim. 2.25 26. 2. It preventeth the Judgement of God in this Temporal life Jonah 3.4 10. 3. It procureth the Mercies of God Temporal Spiritual and Eternal Mal. 3.7 Ezek. 18. 4. It freeth us from Death Spiritual and Eternal 5. It saves our Souls from Death and hides a multitude of Sins Jam. 5.20 9. The Necessity of it because without it we may perish for ever Luke 13.5 3. The means to attain unto repentance viz. 1. A careful diligent profitable and constant Hearing of Gods Word Acts 2.38 41. 2. To beg it at the hands of God by Prayer for it is the gift of God onely Ezek. 36.26 Duties required of us after we have repented viz. 1. We must pray to God to uphold us that we may not fall again into our former Sins and Transgressions 2. We must labor to convert others and be a means for the beating down of Sin in them and for the raising of them up to Newness of Life XIV OBedience is that whereby a man being endued with Faith and Repentance doth accordingly to the measure of Grace received endeavor himself to yield Obedience to all Gods Commandments from all the powers and parts both of his Soul and his Body And this is called New-Obedience because it is a Renewing of that in man whereto he was perfectly enabled by Creation This Obedience much consisteth in observing the Works of Christ which we must not understand of doing them according to the rigor of the Law but of a purpose and endeavor to keep them For this is a Priviledge belonging to all that are in Christ That God accepteth their wills and endeavors of Obedience for perfect Obedience it self whereupon they who have but little knowledge if they have care to get more knowledge make conscience to obey that which they know shall also have the Reward promised for true Religion stands not in Knowledge but in Obedience and this is true Obedience to make Conscience of every sin in our own persons to take heed of the infection of sin in others and to abstain from the appearance of evil and all this not for a day or a year but from time to time in all I say all our
Recreations they being all contrary to sound Humiliation 9. So far forth to abstain from Sin Meat Delights and all worldly things whatsoever that as well the Soul as the Body may be thereby afflicted 3. That the right ends of a Religious Fast be observed viz. 1. To subdue the flesh that is to bring the Body and so the bodily lusts into subjection to the Will and Word of God subduing the corruption of Nature We must not therefore think it sufficient to abstain from flesh and Popishly pamper our Bodies with restorative Conserves nor eat the day before or the day after the day of Fasting sufficient for two days 2. To stir up our Devotion and to confirm the Attention of our Mindes in hearing and in praying it prepares us unto Prayer and furthers us therein 3. To be a spur and provocation to true Humiliation and Repentance 4. To admonish us of our guiltiness before the Lord and to put us in minde of the Acknowledgement of our Sins whereby we are become unworthy of any Blessing Gift or Mercy 5. It serves for an outward Testimony and Profession of our Humiliation and Repentance to testifie the humility and the contrition of our hearts that is to say Our inward Sorrow for sin our Repentance and effectual turning The Religious Fast is twofold viz. 1. Private performed by one or more in a Family that our Prayers may be the more effectual Neh. 1.4 2 Sam. 12.16 3.35 Psal 35.13 69.10 Dan. 9.10 Acts 10.30 2. Publike performed by the whole Congregation Joel 2.12 Jonah 3.7 This ought not to be used of a few and therefore all sorts of people should come to the same and none absent themselves from the Assemblies in such publike times of Publike Humiliation The several sorts of Fasts viz. 1. Physical when for Healths sake a man forbeareth food a Fast prescribed by the Physitian to preserve and restore Health 2. Politique when certain times of abstaining from food are enjoyned for the preservation of plenty and preventing of penury 3. The Fast of Sobriety and Temperance Rom. 13.13 1 Cor 9.25 1 Thes 5.6 1 Pet. 5.7 Of this Fast Bernard saith 1. That the Eyes must fast from curious sights and all wantonness 2. The Ears must fast from Fables evil Reports and unsavory Discourse 3. The Tongue must fast from Slander Murmuring and Railing Speeches 4. The Hands must fast from evil works 5. The Soul must fast from Sin and doing our own will Luke 21.34 Ezek. 16.49 4. Enforced Necessary or Constrained Fast as in time of Famine or the poor mans Fast or in a Besieged City or Ship far from Land 5. Moral when men eat and drink sparingly not so much as their Appetite desireth but onely so much as may preserve Nature and Maintain Health and Strength 6. Spiritual when men abstain from Vice which is as food to their corrupt Nature Isa 58.6 7. Miraculous when men extraordinarily assisted by the power of God abstain from all maner of food longer then the Nature of man is able to endure which cannot be brought into imitation Such was the Fast of Christ Mat. 4.2 of Moses Exod. 34.28 and of Elijah 1 Kings 19.8 8. Hypocritical when men without respect to any occasion of Fasting appoint set times weekly monethly or quarterly to Fast Thus fasted the Pharisees Luke 18.12 whom Christ taxed of Hypocrisie Mat. 6.16 9. Idolatrous when men making difference betwixt Meats for Conscience sake abstain from one kinde and glut themselves with another and yet count this a Fast 10. Superstitious when men place Religion and Holiness in the abstaining from Meat making the very outward act of fasting to be a part of Gods Worship contrary to the Apostle 1 Tim. 4.8 11. Religious or the true Christian Fast when men seasonably abstain from refreshing their Bodies to make them the more fit for Religious Duties being an abstinence for one day commanded of the Lord from all Meats and Drinks and Delights of this Life thereby to make solemn profession of our Humiliation it being the end thereof to further and better it Lev. 23.27 c. Psal 35.13 Deut. 10.12 1 Kings 21.27 c. 2 Chron. 12.6 7. Ezra 8.21 In our Fasts we must seek to approve our selvs and our Actions onely to God for which end we must observe these 3 Rules viz. 1. With our Fasting we must joyn a Conversion of our heart from Sin unto God Joel 2.12 Now that our heart may turn to God in Fasting we must have special regard to our behavior both before in and after our Fast whether publike or private As 1. Before the Fast we must prepare our selves thereto in an holy maner by a serious consideration of the Causes and Occasions of our Fast So did Jehoshaphat 2 Chron. 20.3 2. In Fasting we must labor to have more tender Affections and deeper Humiliation then ordinary 1 Sam. 7.6 3. After the Fast we must labor for Reformation and Amendment of life that our behavior both towards God and Man may be every way better then before 2. We must be sure we propound unto our selves therein the right ends of a Religious Fast for if we fail therein and propound other ends unto our selves we corrupt the whole action unto our selves 3. With our Fasting we must joyn the Duties of the second Table in the works of Justice Mercy and Love to our Brethren for without these our Love to God is not sincere and he rejects that bodily Humiliation that is severed from them Isa 58.3 c. Popish Fasting is abominable for these Reasons which may well prevail with us to abhor it viz. 1. In their Religious Fasts they allow one Meal so it be not flesh and beside that drinking of any kinde of Wines or Drinks taking of Electuaries Strong-Waters and Conserves and such like at any time of the day which is a Mock-Fast and nothing else 2. They make distinction of Meats necessary to a Fast and that not for Civil ends as Magistrates may do or for Temperance sake as private men may do but for Conscience sake which is a Doctrine of Devils 1 Tim. 4.3 3. They binde men in Conscience to many set days of Fasting and make the omission thereof a deadly Sin wherein they take away our Christian Liberty for there was no want of care in our Savior Christ to appoint all good means for the mortifying of the flesh and yet he prescribed no set Fasts in the New-Testament 4. They make Fasting meritorious teaching That a man thereby may satisfie Gods Justice whereby they do Blasphemously derogate from the All-sufficiency of Christs Obedience and Worship 5. They make no Conscience of Fasting from Sin though it be the chief end thereof nor is their Fasting an afflicting of the Soul or Humiliation of the Inward Man but a Formal hanging down of the head wherein too many of us Protestants are of the same Religion Touching Holy Feasting the Liberty thereof is permitted for these Reasons 1.