that so many of us as were baptized unto Iesus Christ were baptized into his death f Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so also we should walk in newness of life To whom is Baptism to be administred g Act. 2.41 Then they that gladly received his word were baptized h Gen. 17.7 And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee 10. This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised Act. 2.38 And Peter said unto them Repent and be baptized every one of you in the name of Iesus Christ for remission of sins and ye shall receive the gift of the Holy Ghost 39. For the promise is to you and to your Children and to all that an afar off even as many as the Lord our God shall call What is the Lords Supper i Luk. 22.19 And he took Bread and gave thanks and brake it and gave unto them saying this is my body which is given for you this do in remembrance of me 20. Likewise also the Cup after Supper saying This Cup is the New Testament in my blood which is shed for you k 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ The Bread which we break is it not the Communion of the body of Christ What is required in the worthy receiving of the Lords Supper l 1 Cor. 11.28 But let a man examine himself and so let him eat of this Bread and drink of this Cup. 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body m 2 Cor. 13.5 Examine your selves whether ye be in the Faith n 1 Cor. 11.31 If we would judg our selves we should not be judged o 1 Cor. 11.18 When you come together in the Church I hear there be divisions among you 20. When ye come together therefore in one place this is not to eat the Lords Supper p 1 Cor. 5.8 Therefore let us keep the feast not with old leuen neither with the leven of malice and wickedness but with the unlevened bread of sincerity and truth q 1 Cor. 11.27 Wherefore whosoever shall eat this bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. What is Prayer r Psal. 62.8 Trust in him at all times ye people pour out your hearts before him God is a refuge for us s Rom. 8.27 And he that searcheth the hearts knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God t Joh. 16.23 Whatsoever ye shall ask the Father in my Name he will give it you u Dan. 9.4 And I prayed unto the Lord my God and made my confession w Phil. 4.6 Be careful in nothing but for every thing by prayer and supplication with thanksgiving let your requests be made known to God What Rule hath God given us for our Direction in Prayer x 1 Joh. 5.14 And this is the considence that we have in him that if we ask any thing according to his will he heareth us y Mat. 9.6 After this manner therefore pray ye Our Father which art in Heaven Hallowed be thy Name c. What doth the Preface of the Lords Prayer teach us z Isa. 64.9 Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people a Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father b Luk. 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heauenly Father give the holy Spirit to them that ask him c Eph. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints What do we pray for in the first Petition d Psal. 67.1 God be merciful unto us and bless us and cause his face to shine upon us 2. That thy way may be known upon the earth and thy saving health among all Nations 3. Let the people praise thee O God let all the people praise thee e Rom. 11.36 For of him and through him and to him are all things to him be glory for ever Amen What do we pray for in the second Petition f Psal. 68.1 Let God arise and let his enemies be scattered let them also that hate him flee before him g Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Ierusalem h 2 Thes. 3.1 Finally Brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might be saved i Rev. 22.20 He which testifieth these things saith Surely I come quickly Amen Even so come Lord Iesus What do we pray for in the third Petition m Psal. 119.34 Give me understanding and I shall keep thy Law yea I will observe it with my whole heart 35. Make me to go in the path of thy Commandments for therein do I delight 36. Incline my heart unto thy testimonies l Act. 21.14 And when he would not be perswaded we ceased saying The will of the Lord be done m Psal. 103.20 Bless the Lord ye his Angels which excel in strength that do his Commandments hearkening unto the voice of his Word 22. Bless the Lord all his works in all places of his Dominion Bless the Lord O my soul. What do we pray for in the fourth Petition n Prov. 30.8 Remove far from me vanity and lies give me neither poverty nor riches feed me with food convenient for me o Psal. 90.17 And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it What do we pray for in the fifth Petition p Psal. 51.1 Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions q Mat. 6.14 For if ye forgive men their trespasses your heavenly Father will also forgive you What do we pray for in the sixth Petition r Mat. 26.41 Watch and pray that ye enter not into temptation Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me s Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me 12. Restore unto me joy of thy salvation and uphold me with thy free Spirit What doth the Conclusion of the Lords Prayer teach us t Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies 19. O Lord hear O Lord forgive O Lord hearken and do defer not for thine own sake O my God u 1 Chron. 29.11 Thine O Lord is the greatness and the power and the glory and the victory and the Majesty for all that is in the Heaven and in the Earth is thine 13. Now therefore our God we thank thee and praise thy glorious Name w Rev. 22.20 Amen Even so come Lord Iesus
corrupt kind and nature to that most odious and abominable Vice Expl. 52. The reasons here annexed are such as are attempered and suited to those two affections in man namely fear and hope which are the two hinges upon which all Religion doth turn for 1. here is a severe threatning to move and stir up that passion of fear which may prevent or restrain our disobedience to this command or at least to scare us from continuing in any kind of Idolatry Superstition c. which it doth forbid And in this threatning we have 1. The hainousness of the Sin forbidden for 't is here intimated spiritual Whoredom because God is here represented as jealous over his people that are entered into a marriage-Covenant with him under the notion of a Husband that is inraged with jealousie in reference to the unchast behaviour of his Wife 2. In the punishment threatned the grievousness of the sin is intimated when God doth threaten to punish this Sin to the third and fourth Generation 3. 'T is here implyed that this Sin is a hating of God when 't is said of them that hate me in reference to Idolaters 2 dly We have here a gracious promise for the encouraging of hope to the careful observers of this command and in this promise there is observable 1. Gods love to them in shewing mercy to thousands of them 2. Their love to God in keeping his commands and consequently the love of the world or any thing more than God is flat Idolatry and the Apostle doth call covetousness by that name A. 53. The third Commandment is Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain Hom. VII Almighty God to the intent his holy Name should be had in honour and evermore be magnified of the people commandeth that no man should take his name vainly in his mouth threatning punishment unto him that irreverently abuseth it by swearing forswearing and blasphemy Expl. 53. The infinitely wise God very well knowing that if any seem to be Religious and bridleth not his tongue that man's Religion is vain he doth therefore in this command lay a restraint upon man's tongue that it may not any way break forth to the dishonour of his great name for although God does give a particular command for the direction of the tongue in reference to our neighbour sc. the ninth Command yet he doth provide for his own honour first in this third command A. 54. The third Commandment requireth the holy and reverent use of Gods Names Titles Attributes Ordinances Word and Works Artic. 39. As we confess vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and Iames his Apostle So we judg that Christian Religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of Faith and Charity so it be done according to the Prophets teaching in justice judgment and truth Thus an Oath if it have with it these three conditions is a part of Gods glory which we are bound by his Commandments to give unto him Expl. 54. In this 't is observable that when the abuse of Gods name in any kind whatsoever is here forbidden the Religious and reverent use of it is thereby commanded Now by Gods Name we are in the general to understand that whereby he is in a peculiar manner made known to us and distinguished from all false Gods whatsoever just as a man is made known by his name and distinguished from all other men not but that more men may have the same name but that there doth belong some peculiar property to a man of such a particular name whereby he is known from every body else and so though there be Gods many and Lords many in name yet to us there is but one God who by something or other in his Titles attributes words and works is distinguished from all other Gods ex gr when we call God wise we are to understand that he is infinitely so and consequently distinct from all his creatures hereby Then next for his Ordinances Word and Works they must be holily and reverently used that is with a serious sense of his Divine Majesty whether these be used in our thoughts words or actions but most especially this command requireth that when we take Oaths or make lawful vows we do it from such principles in such a religious manner and to such right ends as that the Name of God be thereby honoured A. 55. The third Commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known Hom. VII He forbiddeth all vain swearing and forswearing both by God and by his creatures as the common use of swearing in buying selling and our daily communication When men do swear of custom in reasoning buying and selling or other daily communications as many be common and great swearers such kind of swearing is ungodly unlawful and forbidden by the Commandment of God for such swearing is nothing else but taking of Gods holy Name in vain To. 2. Hom. X. p. 2. Let us not be scorners jesters and deriders of the Scripture for that is the uttermost token and shew of a Reprobate of a plain enemy to God his Wisdom Expl. 55. Here is forbidden in the general all manner of prophanation or abuse of any name of God as any of his Titles as wise good holy c. any of his works as those of Creation or Providence his Word written or preached any of his Ordinances as Prayer Preaching Sacraments as when we make any unhandsom reflection upon any of these in our words or carriage or do not use them at all when we should and when we do not as we ought more particularly here are forbid 1. All rash Oaths whether before a Magistrate or in a mans private passion 2. All horrid and prophane Oaths as when men swear Wounds Blood c. and use their Dammees and Sinkmees 3. All blasphemous Oaths ex gr All such wherein the name of God or Christ are prophanely abused 4. All mincing or contracting of Oaths and here some tell us that I marry is but the contracting of I by St. Mary though some use it only as an expletive 5. All mock-Oaths or apeing of them 6. All injurious and perjurious Oaths 7. All cursing c. 8. All violation of lawful Oaths Vows Covenants 9. All wilful forbearing of Oaths in necessary cases 10. All prophane scoffing c. A. 56. The reason annexed to the third Commandment is that however the breakers of this Commandment may escape punishment from men yet the Lord our God will not suffer them to escape his righteous judgment To. 1. Hom. VII The most holy Name of God being commonly used and abused vainly and unreverently talk'd of sworn by and forsworn to the breaking of Gods Commandment is the procurement of
of the Soul as love joy delight c. are set open that this King of glory may enter in and find entertainment there A. 87. Repentance unto life is a saving grace whereby a sinner out of the true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavours after new obedience Hom. XX. Of Repentance Which is a returning again of the whole man unto God from whom we be faln away by sin We must return from those things whereby we have been withdrawn pluckt and led away from God Unto whom alone we must return not to the creatures or the inventions of men or our own mercies by Jesus Christ who hath made satisfaction to the Justice of God with our whole heart forsaking all that is contrary to Gods will out of a sincere love of godliness a purpose of our selves by Gods grace to renounce our former wicked life and a full conversion to God in a new life to glorifie his name c. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength for this must be verified in all men Without me ye can do nothing Ioh. 15.5 Again of our selves we are not able as much as to think a good thought 2 Cor. 3.5 Expl. 87. This repentance is called repentance unto life because the fruit thereof is unto holiness and the end everlasting life and concerning this repentance several things are to be noted 1 st concerning the nature of it that as well as faith it is a saving-grace because it is a part of Sanctification and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation as every part of Sanctification doth 2 dly Concerning the immediate spring of this repentance and that is a true sense of sin i. e. such a sense of sin as doth break the heart for sin and that in a kindly manner with grief or godly sorrow not with despair this latter sense of sin may be found in a Iudas but only the former in a Paul for whether it be in reference to the guilt of sin a true penitent does not despair of pardoning mercy or whether it be in reference to the punishment of sin he hopes to be deliver'd from the wrath to come and therefore this true sense of sin and a lively apprehension of the mercy of God in Christ are here joyned together 3 dly We have here the inward acts of repentance as 1 grief of heart for sin called therefore a being pricked at the heart and a being contrite and broken in spirit which is when a mans heart is ready to bleed and melt and tremble within him because he has broken the holy Law of God and has thereby foolishly exposed himself to the curse and penalty of the Law 2 Hatred of sin whereby a man doth disrellish and dislike sin and can roul it as a sweet morsel under his tongue no longer when he does not only not love sin but he abhors it the very thoughts of it are grievous and ungrateful to him and therefore 3 he turns from it not only does as one who turns away his face that cannot endure to behold it but his feet for he hastens as far from it as he can and that he may secure himself from the danger of it he turns from it to God 4 With resolution not to return to his old beloved any more 4 thly we have here the outward effects of repentance called its fruits active constant universal endeavours to lead a new life A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for salvation Hom. 5. p. 3. Apply your selves chiefly and above all things to read and hear Gods word mark diligently therein what his will is you should do and with all your endeavours apply your selves to follow the same Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption there being Salvation in no other name than that of Jesus where persons are not made capable of this Salvation in an ordinary way and in the use of means there is no other way left but that which is extraordinary and so we read of those that have been sanctified from the womb But the ordinary means are the standing Ordinances of the Gospel sc. the Word Sacraments and Prayer the Word to inform and reform us Sacraments to confirm our faith and Prayer to beg a divine and effectual blessing upon both and all these three are included in that one great ordinance of the Gospel a Gospel-ministry unto which Christ hath promised his presence unto the end of the world because till then the mystical body of Christ will stand in need of being edified in its most holy faith for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach A. 89. The Spirit of God maketh the reading but especially the preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Hom. I. p. 2. If we lack a learned man to instruct and teach us yet God himself from above will give light to our minds and teach us those things which are necessary for us and wherein we are ignorant Mans humane and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them that with humility and diligence do search therefore To. 2. Hom. XVII p. 1. Let us in faith and charity call upon the Father of mercy by the mediation of his well-beloved Son our Saviour that we may be assisted with the presence of his holy Spirit and profitably on our parts demean our selves in speaking and harkening to the salvation of our souls Hom. XVI p. 2. And he of his great mercy so work in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the bearing down of sin death the Pope the Devil and all the Kingdom of Antichrist Hom. XVII p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ but by the Holy Ghost St. Paul says that no man can know what is of God but by the Spirit of God as for us saith he we have received not
their knowledg to discern the Lords body of their faith to feed upon him of their repentance love and new obedience lest coming unworthily they eat and drink judgment to themselves Artic. XXVIII The body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the body of Christ is received and eaten in the Supper is Faith To. 2. Hom. XV. We must certainly know that three things be requisite in him which would seemly as becometh such high mysteries resort to the Lords Table i. e. first a right and worthy estimation and understanding of this mystery Secondly To come in a sure faith Thirdly To have newness or pureness of life to succeed the receiving of the same p. 2. Newness of life and godliness of conversation as fruits of faith are required in the partakers of this Table We may learn by eating of the typical Lamb whereunto no man was admitted but he that was a Jew and was circumcised and was before sanctified Expl. 97. By worthiness we are only to understand fitness for in order to a Christian's practice of this Ordinance he must examine himself in these two things 1 As to his Right and Title for if a man has no right to or interest in the righteousness of Christ when he receives this seal he has it only to a blank 2 As to fitness called in Scripture the wedding garment for he is no more fit to be a guest at Christ's table who wants this garment than he is to feast with a Prince at his royal table who is cloathed with nothing but rags and nastiness yet more distinctly he must examine himself 1 st in point of knowledg whether or no he be competently acquainted with the terms of the Covenant of Grace of which this Sacrament is a seal and with the necessary principles of Religion and with the indispensable duties of the Gospel and with the greatness of the love of Christ in dying for sinners for he who is grosly ignorant of these things as also of the difference between the Sacramental elements and actions and what is spiritually intended by them can never be able to discern the Lord's body but above all he must be sure to know practically and experimentally Christ crucified in this Sacrament 2 dly He must examine his faith as 1 Whether he be in a state of faith a believer which he may know by his being a new Creature 2 Whether he do upon this particular occasion exercise the Grace of faith but especially whether he doth heartily assent to the truth of the Gospel and whether he does heartily close with Christ in the Gospel 3 His repentance whether it be such as doth break his heart as well from sin as for sin which hath broken and crucified the body of his dear Redeemer 4 His love whether this doth fill him 1 with admiring thoughts of the love of Christ in dying for him greater love than this hath no man seen 2 With readiness and resolution to suffer yea dye for Christ if called to it 5 New obedience which may be known to be such 1 By the spring from whence it doth flow the Grace of God or the new nature 2 By the manner of its being performed sc. in a spiritually-natural way with delight and zeal 3 By the rule of it the Law spiritually interpreted 4 By the end of it the glory of God and that person who finds himself thus qualified may come and welcome to the Lord's table so let him eat of that bread and drink of that cup. CHAP. IV. Of things to be pray'd for in the Lords-Prayer in 10 Articles with their Explanation From A. 98. to the end A. 98. PRayer is an offering up of our desires to God for things agreeable to his will in the name of Christ with confession of our sins and thankful acknowledgment of his mercies To. 2. Hom. VII p. 1. Prayer is necessary for all men at all times and in all places Be fervent in prayer assuring our selves that whatsoever we ask of God the Father in the Name of his Son Christ and according to his will he will undoubtedly grant it p. 2. In all our necessities direct our prayers to him call upon his holy Name desire help at his hands and at none others He is able will help us hears understands better than our selves what we lack and how far we have need of help Hom. IX Be sure that in all prayer your minds be devoutly lifted up to God else your prayers are to no purpose Hom. XVII All good things came down to us from the Father of light Jesus Christ his Son and our Saviour is the mean by whom we receive his liberal goodness in the power and virtue of the Holy Ghost we be made able to receive his gifts and graces Expl. 98. Concerning Prayer there are two things to be noted 1 the name 2 the thing it self The name of that which is here described is Prayer a term more comprehensive than invocation which is only vocal Prayer for it doth comprehend in it Invocation Petition Confession Thanksgiving Supplications and Intercessions whether expressed in words or only pent up in a devout breast 2 For the thing it self we have 1 the necessary Requisites of Prayer 2 The ordinary sorts and kinds of it Necessary Requisites are 1 st that it be an offering up of our desires to God and this is essential to all Prayer that there be a holy motion of the will towards God in pious and devout desires though these should never be framed into words Internal or heart-Prayer in some cases is all that God requires and therefore he will graciously accept of it But this spiritual Sacrifice must be presented only to God for 1 He only knows and can supply our wants 2 Faith and Prayer must go together and faith is only to be in God 3 The Lords Prayer doth only send us to God and no other But then c. See Expl. 99. A. 99. The whole Word of God is of use to direct us in Prayer but the special Rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer To. 2. Hom. VII p. 3. What better example can we desire to have than of Christ himself who taught his Disciples and other Christian men first to pray for heavenly things and afterwards for earthly things as is to be seen in that Prayer which he left unto his Church commonly called the Lords-Prayer Expl. 99. 2 dly 'T is essentially necessary to Prayer that it be only for things agreeable to Gods will 1 The whole Will of God in general As men must not make their lust their end in begging any thing of God for those who ask that they may consume what they ask upon their lust do ask amiss for the end so neither their fancy their