and Justice not to treat with man in order to his being received into favour again but only in and through a Mediatour and because infinite wisdom could not find out a fitter than he who was God-man God was therefore pleased in the riches of his grace and mercy to pitch upon this way of recovering lost man sc. by faith in Christ who is mediator between God and man And although the Law of works did not accept of repentance upon the breach thereof yet the Law of faith doth or the Covenant of Grace doth as well require repentance toward God as faith in our Lord Jesus Christ. But then this repentance must be qualified as is exprest in the A. sc. It must be repentance unto life not a dead repentance but such as brings forth suitable fruit namely that which is unto holiness and the end everlasting life And then in the next place God requires a diligent use of all the means of grace these being the conduit-pipes whereby Christ and Grace and the Spirit and all the spiritual benefits of our redemption are ordinarily communicated unto us for though the want of these may not damn any but other sins where those that want them are not in the fault that they want them as those that want the means of grace and have only the Light of nature will not be condemned for what they want but for not glorifying God according to what light they have though it be but from the dim candle of nature so those that have these means and neglect them will have the greater damnation for This is the condemnation that light is come into the world and men loved darkness rather than light Io. 3.14 From all which may be infer'd 1 That the light of nature or the dim candle of corrupt reason is not sufficient to guide a man to Heaven for if it were faith would have been superfluous and Gospel-revelation concerning our redemption by Christ needless 2 That in order to salvation it is not enough for a man to believe the truth of the Gospel but he must also accept of the terms of the Gospel or Christ in the Gospel sc. faith and repentance i. e. He must accept of Christ in all his Offices and accordingly yeild subjection to him and he must repent of all his sins so as to bring forth fruit meet for repentance for a fruitless or a dead repentance will never carry a man to heaven 3 That Christ is communicative of his Grace for therefore hath he appointed means of Grace for the conveying of Grace to his members he is not a fountain sealed but a fountain open'd 4 That it is the duty of Christians to attend diligently upon the Ordinances of Christ for not only the necessity of the end requires it there being no other ordinary way for the obtaining of the end but by these means but also the obligatory power of Gods Command 5 That those therefore are enemies to their own salvation and redemption by Christ that do wilfully neglect the use or deny the necessity of Christs Ordinances 6 That if Christians be never the better for Christ and by what he has done for sinners they may thank themselves for God has prescribed means whereby they may reap benefit from the undertaking of Christ if then they do miss of life and salvation 't is because they will not come to him that they may have life 7 That Christians had need to beg of God that his good Spirit may move upon the waters of the Sanctuary that in and through Christ they may prove effectual for healing A. 86. Faith in Jesus Christ is a saving-grace whereby we receive and rest upon him alone for salvation as he is offered to us in the Gospel Hom. IV. p. 1. Of Faith It consisteth not only in believing that the word of God is true But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ hanging only upon him and calling upon him ready to obey and love him It being the first coming unto God whereby we are justified P. 2. By faith only not that the said justifying faith is alone in man without true repentance hope charity dread and the fear of God at any time or season But to take away clearly all merit of our works and wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious blood-shedding This faith the holy Scripture teacheth us this is the strong rock and foundation of the Christian Religion this Doctrine all old and ancient Authors of Christs Church do approve This Doctrine advanceth and setteth forth the true glory of Christ and beateth down the vain-glory of man This whosoever denieth is not to be accounted for a Christian man nor for a setter forth of Gods glory but for an adversary to Christ and his Gospel and a setter forth of vain-glory Not that this our own act to believe in Christ which is within us doth justifie us For this were to count our selves to be justified by some act or vertue that is within our selves But we must renounce the merit of faith c. and trust only in Gods mercy and that sacrifice which our high Priest and Saviour Christ Jesus the Son of God once offer'd To. 2. Hom. XI Unfeigned faith is the only mean and instrument of salvation required on our parts Expl. 86. In this description of faith there are several things observable as 1 concerning the object of it and this is Jesus Christ not only as God though therefore he is to be believed because Truth it self nor only as God-man though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation but as being God-man he is constituted Mediator betwixt God and man and by vertue of his Mediatorship doth execute the office of a King of a Priest and of a Prophet in order to the Salvation of all those who do believe in him or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel and thus considered he is proposed as the object of saving Faith yet because without shedding of blood there is no remission and because we are said to have redemption through his blood therefore Christ crucifi'd is the most peculiar object of this faith 2 Concerning the act of this faith 't is to be noted that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ for true saving faith may be without this full assurance but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd namely cheerful submission both to his Scepter and to his Cross and hereupon the affections those everlasting gates
The Main PRINCIPLES OF Christian Religion IN An 107 short Articles or Aphorisms generally receiv'd as being prov'd from Sripture Now further cleared and confirm'd by the Consonant Doctrine recorded in the Articles and Homilies of the Church of England under Four Heads VIZ. Of things to be I. Believed comprehended in the CREED II. Done in the TEN COMMANDMENTS III. Practis'd in the GOSPEL particularly TWO SACRAMENTS IV. Pray'd for in the LORDS PRAYER EXPLAIN'D By Tho. Adams M.A. sometime Fellow of Brazen-Nose College in Oxon and late Chaplain to the Right Honourable Countess Dowager of Clare LONDON Printed in the Year 1675. To the Inhabitants of Wood-Church in Wirral-Hundred in Cheshire Dear Countrymen and Friends WHiles in my retired condition I was lately devising how I might do some good to the place of my Nativity I had a strong apprehension from the affections many of you have express'd to my Fathers Family that some of the Labours of my dear Brother Mr. Thomas Adams now with God would be very acceptable to you for the edification of your souls and thereupon as most generally useful for you I resolv'd to be at the charge of Printing this Catechetical Explanation of His. 'T is well known amongst you that my Grandfather Mr. Richard Adams was Rector of your Church and then by his purchase Patron of the perpetual Advowson Six of his Line and Name since all devoted to the Ministry of the Gospel viz. Mine honoured Father Mr. Charles Adams and Uncle Mr. Randal Adams yet I hope alive in Ireland my self and three Brothers Peter Thomas and Charles Adams were born in the Personage-house My dear Mother who also bore two other of my Brothers viz. Iames and Iohn there too the Daughter of a worthy Gentleman was likewise born in your Parish My Reverend Father and Uncle did some short part of their time exercise their Ministry amongst you and all of us Brethren in the Ministry have preached an occasional Sermon or more to you though none of us could be setled with you to spend our selves and be spent amongst you However we that are alive and at a distance from you do often bear you upon our hearts and earnestly desire that you may be saved in the day of our Lord Iesus Christ. Some of you cannot but remember whiles my dear Father had the charge of your Souls he did preach the Gospel to you both in season and out of season beseeching you to be reconciled to God who soon took him off from that work with you to his eternal rest And I do assure you my Brother whose sound and wholesome fruit you may here taste was very solicitous and so are those who yet survive that you may be acquainted with the truth as it is in Iesus In order whereunto I do now present and heartily recommend to you this short Manual of Christian Doctrine I pray you be pleased to receive it kindly and entertain it friendly not only out of love to the Author or Donor but to the Truth It is proverbially said amongst you Cheshire Chief of Men there having anciently been valiant ones born and bred there Let not now any Prophet of the Lord have occasion to complain of you that none are valiant for the truth which none can be as they ought unless well-trained instructed or Cateehised as Abrahams brave ones were for the war in the mysteries of the Gospel for lack of knowledg wherein a professing people will be destroyed Being alienated from the life of God through the ignorance that is in them because of the blindness of their heart He that made them will not have mercy on them and he that formed them will shew them no favour To prevent this mischievous ignorance and help your understandings that you may rightly know God and do his will Such as I have give I you Let none then despise this small token of my love which I do in the name of Iesus Christ send to you Others of their plenty have formerly given to the meaner sort of you Milk and Bread for the body and lately Means for the instructing the Minds of your Children in the Rudiments of Learning now I do offer a Mite out of my penury to establish your hearts in Religion spiritual milk and bread which I know you have need of It comes not to eat your Bread but to distribute something of the bread of life to every Family I expect you should bid it welcome and not distaste it as the Gaderens for the sake of their Hogs did the company of Christ himself wishing him to leave their Coasts Lest coming in kindness to you all at this day it should be a Testimony against any of you at the great day Believe me I would not have it as the Flying Roll in the Prophets Vision to consume any House whereinto it doth enter but to warn every person and every family of you in this crooked generation to flee from the wrath to come and meet God by repentance I confess it would trouble me to come into any of your Houses or have tydings thereof and find this little Book designed for your good to be carelesly thrown up and down and given to little ones to play with and tear in pieces or the leaves cut out with a knife and burnt as the Book that Baruch wrote from the mouth of the Prophet Ieremiah was misused and mostly for the sake of those careless and untoward ones Yet if one sinner be reclaimed by it from the error of his ways built up in faith and love and brought really to obey the Gospel that will answer all my cost and be abundant matter of much joy But if our Gospel be hid it is hid to them that are lost However I may in some sort say with the Apostle for his Countrymen Brethren my hearts desire and prayer to God for you is that you may be saved I shall therefore take the freedom upon this occasion to enlarge something under these three following heads viz. 1. Concerning the necessity of instructing and being instructed in the Doctrine which is according to godliness 2. The import and advantage of this Book before you and how you may particularly use and improve it 3. Some general Rules consonant to Scriptures and the Materials of this Book grourded thereon to help you all in your Practise I. The necessity of instructing or Catechising both as it respects those who Teach and those who are Taught is evident from the Injunction of the supream Lawgiver who doth frequently charge Superiours to teach and Inferiours to learn Which strongly obligeth those who have others under their authority to do it as they are able and if they cannot read themselves to put those who have learn'd to read upon the work and see them do it to the utmost of their power for edification To strengthen this charge of so great and useful importance
will be a means to come to a distinct sight of your own vileness and sinfulness as also if you are renewed how you ought to walk but that you can never merit Gods favour by the best works of the Law Yet you ought mightily to oppose the first motions and risings of any corruption in your hearts and carefully to avoid all such occasions as are likely to give advantages to those corruptions and betray you into their hands Mal. 4.4 Iam. 1.23 Rom. 7.7 Gal. 3.10 22. Iam. 2.10 3.2 1.25 Mat. 5.18 19. 1 Tim. 1.8 Rom. 4.2 Gal. 2.16 Luk. 17.10 Iam. 1.14 4.7 1 Thes. 5.22 Mat. 13.37 Mat. 26.41 7 Hereupon Enter into your Closets be convinc'd of sigh and mourn over your own impotency inability and unwillingness to come to Christ till you are effectually drawn Alas you find by comparing your selves with the Law that you are neither able nor willing of your selves to keep the Commandments but do daily break them in thought word and deed yea and with aggravating circumstances in the sight of God deserving his wrath and curse both in this and the future world Which may make you sit down and bemoan your low estate and cry out What shall we do to be saved Then Ioh. 6.44 45 65. 5.40 1 King 8.46 Ecclss. 7.20 Prov. 20.9 Col. 1.21 Gal. 5.17 2 Cor. 10.5 Isa. 46.8 Act. 2.37 16.30 8 Look up to Christ by an eye of faith trust to him alone and repent of your sinfulness which keeps you from God Consider him who hath satisfied Divine Justice as he is offered in the promises and give credit unto them which are in him Yea and Amen Put your affiance in him alone who is the Saviour for acceptance of your persons remission of your sins and obtaining of eternal life God was in Christ reconciling the world unto himself your great great concern then is to receive him who saves his people from their sins resign up your selves unto him as Mediatour and through him unto God Be sorrowful after a godly sort for all that which offends him which is not only an outward forbearance of sin but a particular inward loathing and hatred of all sin as sin striving against it and endeavouring to mortifie it Act. 6.31 2.38 3.19 1 Ioh. 5.13 Phil. 3.7 8 9. Ioh. 3.14 15. 6.29 47. Act. 13.38 39. Isa. 28.12 Prov. 3.5 2 Cor. 5.19 Ioh. 1.12 Rom. 5.11 17. Mat. 1.21 Zach. 12.10 c. Act. 5.31 Psal. 119.104 97.10 Iam. 4.8 9 10. Act. 8.22 Col. 3.5 9 Be careful to observe the institutions of Christ and all his Ordinances as he hath prescrib'd Hear Read Receive the Sacraments as he hath appointed waiting for the Spirit who makes all means effectual Oh! delight to meet God in publick Ordinances and give up your selves to be ruled and directed by him therein And therefore take a very especial care for the due observance of the Lords-day which is appointed for the more solemn worshipping of God and the benefit of man to refresh him with heavenly things This you should spend in the Lords-work and not in worldly pleasures or profits I can assure you the Author of this Explanation did make great conscience hereof and express'd much distaste of those who did sleight or prophane it The last Sermons he preach'd were to urge a due observance of the Lords-day And on the Lords-day-morning a little before he departed hence He told us He was going to keep a Sabbath in heaven and here strangers did not intermeddle with his joy Mat. 28. ult Isa. 63.5 Psal. 19.8 Ioh. 5.39 Act. 26.18 Rom. 10.13 1 Cor. 3.7 12.13 Ier. 31.31 c. Col. 3.16 Mark 16.16 Luk. 22.19 20. Mark 2.27 Isa. 56.6 58.13 10 And lastly Be much in prayer to God through Christ in the Spirit which indeed should go before accompany and follow after daily mercies other duties and enjoyments You should constantly perform this Duty with all intention of mind and heartiness both in publick and your Families at all praying-seasons and more especially in secret which if you rightly do from a pure heart a good conscience and faith unfeigned according to the Rule to measure our requests by to the honour of God in the Name of his beloved Son will keep up the life of Religion and be prevalent for a blessing upon all you take in hand and enjoy Mat. 26.41 42. Col. 4.1 Phil. 4.6 Mat. 6.6 Ioh. 15.16 16.23 26. Psal. 66.18 1 Ioh. 5.14 Heb. 4.16 Rom. 8.26 27. Psal. 92.1 2. 50.15 Thus My Friends I have as briefly as I could laid before you these Ten Directions to help you in your Christian practice agreeable to the materials more largely spoken to in the Book it self I earnestly intreat you to work them upon your hearts and set in heartily to practise by the prudent use of these Helps I have unto them affixed Texts of Scripture which do abundantly prove them It may be some of you will not only turn to them in your Bibles and read therein the proofs confirming each direction grounded for the main upon the Articles as these are upon Scripture but will take the pains to write out the Scriptures at large in a Paper-book as they fall under the general heads which would be a notable means to imprint them in your minds and deeply affect your hearts with the things and engage you to do as God in his word requires That you may all consent to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Fear God and keep his Commandments Be happy in knowing and doing of these things is that I aim at And believe it Friends If I my self do not in some measure endeavour through Christ enstrengthening me to live agreeable to these Directions I have now given to you I must expect the wrath of God should abide upon me And if you remain heedless and careless after you have received or rejected this Token of my love to your Souls it will be a Witness against you But Beloved I am perswaded better things of you That the God of Heaven may make you all wise unto salvation and bless these and all other endeavours for your spiritual temporal and eternal welfare is the unfeigned Prayer of Your Friend and Remembrancer from and unto God Ri. Adams Aug. 3. 1675. To the Reader Christian Reader TO promote that knowledg without which the mind is not good and holiness without which no man shall see the Lord I acknowledg my self to lye under the greatest obligations In order whereunto considering the necessity and usefulness of instructing souls distinctly in the Principles of Christian Doctrine i. e. those fundamental Truths on which life or death doth depend and wherein the very essentials and vitals of Christianity do consist and having by me this short and easie Explanation of those Catechetical Articles of Religion most generally received amongst us I thought good to publish it More especially
Petitions I. A. 101. II. A. 102. III. A. 103. IV. A. 104. V. A. 105. VI. A. 106. Conclusion A. 107. Principles of Christian Religion in an 107 Articles with a short and easie Explanation CHAP. I. Of things to be believed comprehended in the Apostles Creed Or a brief Sum of Christian Doctrine which ought to be received or believed Articles of Religion 1562. Artic. 8. For they may be proved by most certain warrant of Holy Scripture A. 1. MAns chief End is to glorifie God and to enjoy him for ever Homil. 3. Of Salvation Above all things and in all things to advance the glory of God of whom only we have our sanctification justification salvation and redemption Expl. 1. In which A. there are these four things to be explain'd 1. What we are to understand by a mans end And the Answer is That by a mans end we mean that which a man doth intend or aim at in all his actions or that which he does propose to himself as the reason of what he does ex gr when you see a man buâ—lding a House if you ask him the reason why he builds a House or what he intends in so doing his answer will be to dwell in it And here his dwelling in his House when he hath built it is his end in building his House So again when you see a man going to Church if you ask him what he goes to Church for he 'll presently tell you to hear a Sermon Now this being that which he does design in going to Church sc. to hear a Sermon it may very well be called his end in going to Church But then 2 dly It is next to be explained what is meant by a mans chief end Now a mans chief end is that which he doth principally aim at in all his actions As to keep to the last instance though it be a mans end in going to Church to hear a Sermon yet that is but a lower end and that which he does only design in order to his chief end which is to glorifie God and to enjoy Communion with God by hearing his word This Question therefore What is the chief end of man is q. d. what is mans chief errand into the world or what did God make man for or what is the great business that should take up the greatest part of a mans time thoughts cares affections and endeavours whilst he lives in the world or what is it that a man is principally to drive at in all his words thoughts and actions in all his duties both to God and man and in all his dealings with the world Now this is that which should be his general drift in all sc. To glorifie God and to enjoy God both in this world and a better And this is the plain meaning of those Scriptures which are here made use of as proofs But alas is it not sadly to be lamented that the corrupt generality of people have quite forgotten what errand they were sent about into the world whilst some make worldly honours and preferments their chief end as the ambitious others make worldly gain and profit their chief end and that which they mainly drive at as the covetous and others do make their carnal pleasures delights sports and pastimes their chief end as if God had put them into the world as the Psalmist reports of the Leviathans being put into water to play therein and this is the case of the younger sort generally of vain and wicked people who either do not know or will not consider that the end of their Creation was to honour and enjoy their Creator both here and hereafter 3 dly What it is to glorifie God may be thus explained namely it is to live according to his will revealed in his word or it is to think speak and do according to the Rule of his word 1. We glorifie God in our thoughts or in our hearts when we dare not allow our selves to think any thing that is not stampt with Gods authority and allowance and more particularly when our thoughts of God of his works words and all that relates to him are such as do become his excellent Greatness So when we fear love admire trust and desire him above all 2. We glorifie him in our words when our speech is not corrupt vain and idle but seasoned with grace 3. In our actions when we make his word our rule and his glory our great and general end in all our actions 4 thly What it is to enjoy God we may best conceive of it by what it is to enjoy a friend Now this is we know to have his presence company and converse and to take delight in his society So to enjoy God it is to converse with God to be well-pleased with his gracious presence and not only to have him to be our Friend or Father but to entertain this King of glory in our hearts and affections Or as wicked men do look upon the greatest part of their enjoyment to consist in that which they miscall good-fellowship so the Christians enjoying of God is to have fellowship with him Truly our fellowship is with the Father and with his Son Iesus Christ. And to maintain and keep up this fellowship with God for ever it is to enjoy him for ever which in reference to a Christians enjoyment of God in glory is called a being for ever with the Lord 1 Thes. 4.17 A 2. The Word of God which is contained in the Scriptures of the Old and New Testament is the only Rule to direct us how we may glorifie and enjoy him Artic. vi In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Homil. 1. Unto a Christian man there can be nothing either more necessary or profitable than the knowledg of holy Scripture for as much as in it is contained Gods true Word setting forth his glory and also mans duty As many as be desirous to enter into the right and perfect way unto God must apply their minds to know holy Scripture without the which they can neither sufficiently know God and his Will neither their office and duty Let us willingly search for the well of life in the Books of the Old and New Testament and not run to the stinking Puddles of mens Traditions devised by mens imagination for our justification and salvation Expl. 2. When the written Word of God is here called a Rule we may understand it thus That as an Artificer suppose a Mason or Bricklayer in raising a Wall or a Carpenter in squaring a piece of Timber makes use of his Rule and by applying this to his work comes to know whether it be streight or crooked So the Christian who would order his spiritual Building or Conversation aright so as to glorifie and enjoy God he must lay every stone in this spiritual
Building by this Rule he must square all his thoughts words and actions by this Line and Level and thereby he may come to know what is right and what is wrong what is sin and what is duty what is true and what is false and so accordingly may cease to do evil and learn to do well believe that which is true and reject that which is false nor is the Old Testament alone this Rule nor the new Testament alone but both together and both together they are the only Rule of Christianity neither is there any other ordinary sufficient Rule to direct a Christian either how he may serve God acceptably or enjoy God eternally but this written Word 1. The Pagans Rule or Light of Nature or what may be known of God by the things which are made is not sufficient to this end because it cannot discover Christ to us which is the only means of salvation 2. The Papists Rule of Tradition is no good Rule because fallible and contradictory in many things to the Rule of Scripture And 3. for the very same reason the Quakers Rule is no good Rule I mean their Light within because opposite to the light of the Word without and therefore it remaineth that the written Word is the only Rule A. 3. The Scriptures principally teach what man is to believe concerning God and what duty God requireth of man Artic. vi Holy Scripture contains all things necessary to salvation so that whatever is not read therein or prov'd thereby is not to be required of any man that it should be believed as an Article of Faith or be thought necessary or requisite to salvation Homil. 1. In holy Scripture is fully contained what we ought to do and what to eschew what to believe what to love and what to look for at Gods hand at length Expl. 3. There are two things principally which man is to believe concerning God and they are the two main foundations of the Christian Religion in the practice of it 1. That God is or that there is such a being who is in and of himself absolutely perfect and who gives Being to all his Creatures 2. That he is a rewarder of those that diligently seek him namely in and through Christ Heb. 11.6 or that it is not in vain to love serve and obey this God And there is but one thing in the general which God requires of man namely a free and full compliance with his will whether in the doing or suffering part of Religion A. 4. God is a Spirit Infinite Eternal and unchangeable in his Being Wisdom Power Holiness Justice Goodness and Truth Homil. xvij It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Divine Majesty which the Angels cannot understand Considering the unsearchable nature of Almighty God to reverence and dread his Majesty excellent Power incomparable Wisdom inestimable Goodness to take him for God Omnipotent Invisible Expl. 4. A Spirit i. e. A Being which has not flesh and bones as we have Luk. 24.39 has not hands or feet or any bodily parts no nor any bodily properties neither as length breadth heigth depth thickness shape or colour such a Being as is not cannot be as God the object of any of the Five Senses for no man has seen God at any time c. but is invisible and absolutely perfect because he does not depend upon any thing else either for what he is or for what he does Infinite i. e. without any limits or bounds to his perfection an unconfined Essence absolutely free from all measure or determination of time place or degrees Eternal i. e. without beginning or end of days or succession of duration always the same before and after time ever present infinitely above all circumscription of motion according to former and latter Vnchangeable i. e. he can never cease to be what he is the true God nor can he alter at all so as to be more or less God than he is nor more or less perfect for saith he I am God I change not In his Being for when the Son of God who is very God became man he did not cease to be God In his Power for this being infinite it is not capable of an alteration either by adding to it or taking from it And the same may be said concerning his Wisdom for the very same reason for how can he be more or less wise than he is who is infinite in Wisdom and Knowledg In his Holiness i. e. he cannot be more or less holy than he is or be more or less inclin'd or obliged to act suitably to the perfection of his own nature than he is already In Iustice Goodness and Truth i. e. he cannot be more just good and true than he is nor less just good and true than he is because he is Justice Goodness and Truth it self and is all these and has all these in infinite and absolute perfection and therefore he is unchangeable in these A. 5. There is but one only the living and true God Artic. I. There is but one living and true God everlasting without Body Parts or Passions of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible Expl. 5. i. e. There is but one only absolutely supreme and perfect Being who is the Maker and Governour of all things for as for Magistrates though they be called gods I have said ye are gods Psal. 82.6 yet they are so only by way of representation only because they do represent God in his Authority and Government And for Idols though they be called gods as there be of this sort gods many yet these gods of the Heathen they are false gods and upon that account are every-where disparaged in Scripture And though the Devil himself be called the god of this world yet 't is only because he is Gods Ape ruling and working in the children of disobedience Eph. 2.2 but by Gods permission as God does in his own children So that it still holds good that to us there is but one God of whom and by whom are all things 1 Cor. 8.6 A. 6. There are three persons in the Godhead the Father the Son and the Holy Ghost and these three are one God the same in substance equal in power and glory Artic. I. And in unity of this Godhead there be three persons of one substance power and eternity the Father the Son and the Holy Ghost Expl. 6. In this A. there are three things to be explained as 1. The meaning or nature of a Divine person 2. How they are said to be three persons 3. How distinguisht from each other For the understanding of the first we are to know that by a person in the general we mean a substantial compleat Being whether visible or invisible having
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
it should be express'd or set forth in any Image or bodily Similitude And that in the First Table and the beginning thereof is this Doctrine aforesaid not briefly touch'd but at large set forth and that with denunciation of destruction to the contemners and breakers of this Law and their posterity after them Expl. 49. We have here principally observable 1. The order 2. The matter of the Commandment From the order we are to observe that God doth prefer the inward worship of the heart which is required in the first Command to the outward worship of the body which is here principally directed that the later or that of the body without the former is but hypocritical and the former without the later but partial so that God is to be worshipp'd with all our bodies and spirits Those therefore who do present their bodies in Idol-worship as that of the Mass and yet plead they keep their hearts for God are here condemned 2. The matter or argument and scope of the Command i. e. to prevent all miscarriages and abuses in bodily worship and to instruct men how they may present their bodies as well as their souls a living sacrifice holy and acceptable to God Yet to prevent mistakes about what is forbidden in this Command we are to note these two things 1. That not all making of Images or Pictures or likenesses of the creatures is here forbidden for then it would follow that a man might not so much as frame an Idea in his own fancy of one mans being like another contrary to the very notion of truth which is nothing else but a conformity betwixt the mind and the object 2. Nor is all civil use or historical representations of things to the eye which is so helpful to the understanding and memory here forbidden A. 50. The second Commandment requireth the receiving observing and keeping pure and entire all such religious Worship and Ordinances as God hath appointed in his Word Hom. II. p. 3. Let us honour and worship for Religions sake none but God and him let us worship and honour as he will himself and hath declared by his word that he will be worshipp'd and honoured not in nor by Images or Idols which he hath most straitly forbidden neither in kneeling lighting of Candles burning of Incense to believe that we should please him for all these be abomination before God but let us honour and worship God in spirit and in truth fearing and loving him above all things trusting in him only calling upon him and praying to him only praising and lauding of him only and all other in him Hom. XX. He requireth a sincere and pure love of godliness and of the true worshipping and serving of God i. e. that forsaking all manner of things that are repugnant and contrary to Gods will we do give our hearts unto him Expl. 50. In the general is here required that the bodily worshipping of God be performed only in such a manner both for substance and circumstances as God doth require or allow or at least is not expresly and consequentially contradicted in his word More particularly 1. It doth require our utmost and constant care and endeavour to observe and preserve all holy Ordinances and external Church-priviledges in their purity and freedom from all manner of corrupt mixtures in any kind whereby God is provoked fasting prayer thanksgiving hearing reading the Word singing of Psalms administration and participation of Gospel-Institutions as the Sacraments Swearing the Discipline and Censures of the Church Maintenance of Gospel Ministers c. 2. All outward decency in such external Rites and Ceremonies as are warrantably used in Religion especially in publick 3. All outward reverence in gesture speech and behaviour in the worship of God 4 All disapproving detesting and loathing all manner of Idolatries Will-worship superstition together with all the monuments and occasions and appearances thereof A. 51. The second Commandment forbiddeth the worshipping of God by Images or any other way not appointed in his Word To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked the same is written and required not in one but in sundry places of the word of God Neither could the notableness of the place being the very beginning of the very loving Lords Law make us to mark it So that if either the multitude or plainness of the places might make us to understand or the earnest charge that God giveth in these places move us to regard or the horrible plagues punishment and dreadful destruction threatned to such worshippers of Images or Idols setters up or maintainers of them might ingender any fear in our hearts we would once leave and forsake this wickedness being in the Lords light so great an offence and abomination p. 3. Images and Image-worshipping were in the primitive Church which was most pure and incorrupt abhorr'd and detested as abominable and contrary to true Christian Religion p. 3. Idolatry cannot be separated from Images any long time but as an unseparable accident or as a shadow follows the body when the Sun shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches It is not possible to keep men from Idolatry if Images be suffer'd publickly the Images of God our Saviour the Virgin the Apostles Martyrs and others of notable holiness of all others most dangerous Expl. 51. More particularly this command forbiddeth 1. absolutely and altogether the making of any kind of Images of God or of any person in the Trinity at least as God 2. It forbiddeth all making of Images in order to the worshipping of God in them or by them or any way abusing them in the true Religion as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere 3. All the means and direct occasions of Idolatry all inventions traditions and corruptions of men in Gods worship or about the worship of God 4. All manner of witchcraft or consulting those that have familiar Spirits 5. All worshipping of Images as well as of God before them together with all that religious respect that is given to them as in shrining cloathing them c. 6. All prophaning neglecting opposing or contemning of the worship and Ordinances of Christ as also all kind of Simony and Sacriledg A. 52. The Reasons annexed to the second Commandment are Gods Soveraignty over us his propriety in us and the zeal he hath to his own Worship Hom. II. p. 1. Concerning none other matter did God give more or more earnest and express Laws to his people than those that concern the true worshipping of him and the avoiding and fleeing of Idols and Images and Idolatry for that both the said Idolatry is most repugnant to the right worshipping of him and his true glory above all other vices and that he knew the proneness and inclination of mans
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
the spirit of the world but the Spirit which is of God for this purpose that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is 1 something supposed 2 something asserted Here it is supposed 1 that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul and hence it is that Christ commands us to search and read the Scripture and doth charge mens ignorance and error about Soul-matters upon their negligence herein 2 That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached for there is an especially here fixed on the word Preached as to the efficacy of it either for conviction conversion or comfort 3 That the Word whether read or preached except the Spirit go along with it is but a dead letter till the Angel i. e. the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it And therefore 2 ly 't is here asserted 1 concerning the Word read 2 concerning the Word preached that the Spirit of God doth make it effectual 1 for the opening of blind eyes so as to discover to men the things that concern their peace and their duty 2 For the turning of sinners unto God from the error and evil of their ways from darkness unto light 3 For the building of men up in their most holy faith because hereby is laid the first stone for faith cometh by hearing hereby is laid the last for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit or a temple of the Holy Ghost 4 For the perfecting of holiness in the fear of God 5 For comfort for this is that brook in the way of which the Christian traveller drinketh and so is able to run the ways of Gods commands and not be weary to walk and not to faint A. 90. That the Word may become effectual to salvation we must attend thereunto with diligence preparation and prayer receive it with faith and love lay it up in our hearts and practise it in our lives Hom. I. p. 1. The Scriptures have power to turn through Gods promise and they be effectual through Gods assistance and being received in a faithful heart they have ever an heavenly spiritual working in them In reading Gods will he profits most that is most turn'd into it that is most inspired with the Holy Ghost most in heart and life chang'd into that thing which he readeth Read it humbly with a meek and lowly heart to the intent you may glorifie God and not your self with the knowledg of it and read it not without daily praying to God that he would direct your reading to a good effect Let us hear read and know these holy rules instructions and statutes of our Christian Religion and upon that we have made profession to God at our Baptism Let us fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons Let us night and day muse and have meditation and contemplation in them Expl. 90. This A. doth inform us of the right manner of using and managing the word whether read or preached with profit as 1 st our attendance upon the Word must be with diligence now this doth imply 2 things 1 the intention of the mind that when a man is reading Scripture or hearing a Sermon he do seriously mind what he is about do not suffer his mind and thoughts to be roving upon other things and the reason of this intention of mind is because he knows that the eye of God is intent upon him 2 An holy sollicitude or a mans being concerned in the issue of the duty he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed he now reads every Chapter and hears every Sermon as if it were as indeed it is for his life so in this diligent attendance there is something wherein the outward man is concerned sc. a devout reverent and serious composure of the outward man to the work 2 dly Preparation and this doth imply 1 a mans laying aside all worldly cares affairs and business sports or recreations which might any way hinder him in such holy and heavenly employment that so he may attend upon it without distraction 2 A mans laying aside all worldly affections as love of the world c. or his putting away all superfluity of naughtiness 3 A mans putting himself into the presence of God or a pressing upon himself the sense of Gods authority majesty and holiness as well as of the truth and importance of his word 3 dly Prayer that Gods word may do us good and here we are to pray 1 for the Minister that he may preach as becomes the word of God and an Ambassadour of Christ. 2 For our selves that we may receive it as the ingrafted word which is able to save our Souls yet more particularly 1 that we may mingle it with faith it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing 2 That we may receive it with love 1 to God the author of it and because 't is his word 2 To the Preacher as sent by God 3 to the word it self because for the matter 't is that which doth so highly import our happiness 4 We are to give reception and entertainment not only in the porch of our ear but in the best room of our hearts yea it being a precious treasure better than gold and silver it must be our care 1 to lay it up as treasure in our hearts to hide it there as David did 2 As treasure to be improved to lay it out now this cannot be done any other or better way than by a mans taking heed to his ways according to Gods word for he that thus ordereth his conversation aright shall see the salvation of God A. 91. The Sacraments become effectual means of salvation not from any virtue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Artic. XXVI The effect of Christs Ordinance is not taken away by the Ministers wickedness neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them which be effectual because of Christs institution and promise although they be ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers and that they be accused by those that have knowledg of their offences and finally being found guilty by just judgment be deposed Expl. 91. Here we have it expressed 1 negatively how