sort as he had given them in charge and commandment and also that he should declare himself thankful c. Expl. 10. God created man male and female i. e. in both Sexes man out of the dust of the earth and the woman of the Rib that he took out of the mans Side which creation is to be understood concerning the bodies of both not of the soul of either of them for the soul was not made of any materials at all but the reasonable soul was immediately infused into their bodies when God breathed into them the breath of life so that the soul is q.d. the breath of God There is a twofold image of God 1. That which is in God and so Christ the Second person in the Trinity is said to be the express image of the person of God the Father because in him the fulness of the Godhead dwells bodily 2. There is the image of God which is out of God or external to him and such an image of God was man in his first Creation 1 st In respect of his soul and that more generally in the nature of it God is a Spirit and so is mans soul God's immortal so that But more particularly 1. In knowledg of what was necessary to be known by him in order to Gods glory or his own happiness 2. In righteousness or uprightness i. e. his will did freely and fully comply with the will of God the Law of God being written in his heart 3. In holiness or with a power to do Gods will perfectly 2 dly In respect of his body wherein he did resemble the majesty not the spirituality of God for there was so much of majesty especially in mans countenance that the inferior creatures did stand in awe of him 3. In respect of the whole man because in his dominion over the creatures he did resemble his Creator in his dominion over the world A. 11. Gods works of Providence are his most holy wise and powerful preserving and governing all his creatures and all their actions Homil. xvij Conservation and governance of the world of liberal goodness which he daily bestoweth on us his reasonable creatures for whose sake he made the whole universal world with all the commodities and goods therein Take him for God omnipotent invisible having rule in Heaven and Earth having all things in subjection and will have none in counsel with him nor any to ask the reason of his doing for he may do what liketh him and none can resist him Dan. 11. For he worketh all things in his secret judgment to his own pleasure yea even the wicked to damnation saith Solomon Prov. 16. God hath not so created the world that he is careless of it but he still preserveth it by his goodness he still stayeth it in his creation To make our humble suits in prayers to his fatherly Providence Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time according to his eternal purpose or the counsel of his own will or in plain English 't is his doing what he will in the world whether it be in Heaven or Earth For further explanation of this matter we are to know 1 st That according to our apprehension there are these distinctions and kinds of Providence 1. We have his eternal Providence or his decreeing purposing designing Providence which is nothing else but that frame method or order of government which was in the mind of God from everlasting before there was a world or any creature in it to be govern'd and of this was spoken before 2. His actual Providence which he hath exercised ever since he made the world as 1. In the conservation of things in their beings so that of all the species or kinds of creatures which he made he has lost none Individuals indeed do dye and perish and return to their dust but the species or kinds of creatures do not men dye this and that and t'other individual person in reference to their bodies but man does not or rather mankind does not 2. In the actual government of all things by his wisdom which he doth preserve by his infinite power for God does not do by the World as the Ship-Carpenter by the Ship build and leave it and never look after it more but he doth look after the preservation of it as the Owner and the government of it as the Pilot. Other distinctions there are of Providence as 2. That it is either mediate and ordinary as where God makes use of means and second causes and therein does observe the order which he has set in nature as Hos. 2.22 and this order in nature is called the Law of nature Or else immediate and extraordinary when in the works of Providence as well as of Creation he works without means as in the preserving of Daniel in the Lyons Den. 2 dly For the matter and extent of Providence it reaches to all creatures even to the Sparrows and to the hair of the head 3 dly For the manner and this 1. Holy or most perfect or in a way suitable to the perfection of his nature 2. Wise for he does not only do all in the best way but for the highest end 3. Powerful for he brings to pass what he will have done with an almighty easiness and without any difficulty to himself A. 12. When God had created man he entred into a Covenant of life with him upon condition of perfect obedience forbidding him to eat of the tree of the knowledg of good and evil upon pain of death To. 2. Homil. xxi God as soon as he had created man gave unto him a certain Precept and Law which he being yet in the state of innocency and remaining in Paradise should observe as a pledg and token of his due and bounden obedience with denunciation of death if he did transgress and break the said Law and Commandment In the which obedience if man had continued still there had been no poverty no diseases no sickness no death c. Expl. 12. The wise and gracious Creator having made man a reasonable creature and having also stampt his own image upon him and thereby rendered him fit for and capable of happiness in the enjoyment of himself and there being no other way to this enjoyment but by union and communion with himself he was most graciously pleased in order thereunto to make a Covenant with man giving a Law to him as soon as he had made him and in him with all his posterity wherein he promised life to him and in him to all mankind upon condition of perfect and personal obedience And that God might try him how he would carry it being now brought within the bounds of this Covenant he was pleased to lay this particular positive Precept upon him That he should not eat of the tree of knowledg of good and evil c. upon pain of death which Precept he
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
the Sacraments do not become effectual c. as 1 not from any virtue in themselves for as the word is a dead letter of it self so the Sacraments are dead signs for can it be imagin'd in reason that the soul which must live for ever can be feasted fed and nourished to eternal life by a morsel of bread and a sup of wine perishing elements or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face 2 Not from any virtue in the Minister as neither 1 his piety because this can be no meritorious or procuring cause of a blessing in the Minister 2 nor his good intention for then the blessing would not only depend upon the power but also upon the will of man but the efficacy of Sacraments depends 2 dly affirmatively 1 st Upon Christs blessing grounded on his own institution and appointment for he will not be wanting to his own Ordinances 2 dly Upon the working of the Spirit or his application of them to the soul in a spiritual manner and thereby bringing to the mind of the receiver 1 the Author of Sacraments Christ 2 the impulsive cause his love 3 by representing and sealing the righteousness of Christ to the soul 4 by objective excitation of suitable affections as love gratitude 3 dly Their efficacy doth depend on the receivers faith not as a meritorious cause but as a necessary condition without which Christ will not bless them A. 92. A Sacrament is an holy Ordinance instituted of Christ wherein by sensible signs Christ and the benefits of the new Covenant are represented sealed and applied to believers Expl. 92. In the general all sound Divines do agree that a Sacrament hath these two parts 1 an outward sign such as are the objects of sense and especially of seeing for though bread and wine be objected or presented to the taste as well as to the eye and water to the touch yet the representation or the resemblance of Christs body broken and his blood shed is in seeing the bread broken and the wine poured out and the spiritual washing of the soul represented to the eye of faith by that washing of the filth of the flesh which is visibly done before the eye of the body 2 Invisible grace for the internal application of Christs benefits to the soul being of a spiritual nature cannot be seen by the eye of the body yet more particularly in this A. we have the nature and quality of a Sacrament 't is a holy Ordinance 1 it has holiness to the Lord stampt upon it and so is spiritual in its nature 2 It is instituted by Christ the holy one it is not his Holiness at Rome or rather that man of sin that can institute a Sacrament though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed The holiest man upon earth cannot appoint a Sacrament it is priviledg enough in man to celebrate it when it is instituted by God 3 It is a means for the promoting of sanctification and holiness for it is an obligation upon a Christian to holiness and though it be not a means to work conversion ordinarily at least yet it doth excite quicken and confirm grace 4 It is the seal of a holy Covenant wherein as by a Deed of free-gift all the benefits of Christs Redemption are made over and applyed to believers and wherein all the promises are Yea and Amen through Christ unto such 5 It is an Ordinance that in a most eminent manner is accompanied with the assistance influence and comforts of the Holy Ghost because at such a time the Spirit in a most remarkable manner is concerned to execute his office as the Spirit of Adoption witnessing together with the spirits of believing Receivers that they are the children of God And doth not all this holiness wherewith this Sacrament is attended require on the Communicants part a holy and solemn preparation A. 93. The Sacraments of the new Testament are Baptism and the Lords Supper Artic. XXV There are two Sacraments ordained of Christ our Lord in the Gospel i. e. Baptism and the Supper of the Lord. Confirmation Pennance Orders Matrimony and extream Unction are not to be counted for Sacraments of the Gospel To. 2. Hom. IX Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order for such purpose as He willed them to be received as visible signs expresly commanded in the New Testament whereunto is annexed the promise of free forgiveness of our sins and of our holiness and joining in Christ there be but two namely Baptism and the Supper of the Lord. Expl. 93. There are but these two not only as generally necessary but as only necessary to salvation for who was fitter to judg of the necessity or to appoint the number of Sacraments then he alone who had the sole power to appoint any Sacrament at all now 1 in the New Testament we find only these two of Christs appointment 2 These two are sufficient to the end to which they are appointed sc. to seal the Covenant of Grace 3 Though there were more extraordinary yet there were but two ordinary Sacraments under the Old Testament sc. Circumcision and the Passover 4 Only these two forementioned do correspond to these two of the Old Testament and so do not Pennance Matrimony Orders c. 5 Only these two are directed as to the manner of participation in the New Testament 6 Christs Ministers have only these two and no more in their Commission to administer and to celebrate as Sacraments sc. Baptism and the Lords Supper A. 94. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Artic. XXVII It is a sign of regeneration or new birth whereby as by an instrument they that receive Baptism rightly are grafted into the Church the promises of forgiveness of sin of our adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Expl. 94. In this A. we have 1 the general notion of Baptism It is a Sacrament i. e. a seal of the righteousness of faith and so is every other Sacrament which is a seal of the Covenant of Grace whether under the legal or evangelical dispensation 2 We have here the description of Baptism and therein the difference of Baptism from the Lord's Supper 1 In the outward signs or elements in that water in this Bread and Wine and God having been so particular and distinct in appointing these we should be as strict and careful in the use of them not adding to them the corrupt inventions of men as the Papists do add
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
understanding will and subsistence by it self and distinguished from any thing else by some peculiar property that belongs to it and to nothing else besides it self as there is something peculiar in every one man to distinguish him from another this for a person in general But now for a Divine person or a person in the Godhead 'T is a substance that is undivided and absolutely perfect in Being Understanding Will and manner of Subsistence yet actually really and eternally distinguished from any other person by some relative property that belongs to it and not to that person 2. For the number of the persons in the Godhead they are three not only in the reckoning of man or according to humane apprehension but also in reality and in Gods account whether men should reckon them so or no and are therefore called a Trinity of Persons Yet 3. though they be so distinguished one from another as that the Father is not the Son and the Son not the Father and the Holy Ghost neither Father nor Son yet they are not cannot be divided or separated one from another because the whole and single Godhead is wholly coequally and coessentially in all three by virtue whereof 't is said these three are one i. e. one God A. 7. The Decrees of God are his eternal purpose according to the counsel of his own will whereby for his own glory he hath fore-ordained whatsoever comes to pass Artic. xvij Everlasting purpose of God whereby before the foundations of the world were laid he hath constantly decreed by his counsel secret to us c. Expl. 7. In this A. we have 1. the nature and properties of Gods Decrees they are like Himself from everlasting whatever God did purpose and determine to do or permit to be done he did thus purpose from eternity 2. Here is the Rule of Gods Decree the counsel of his own Will and yet nothing that he decrees can be any other than reasonable and good because by reason of the infinite perfection of his Nature his Will is essentially just and holy and cannot be otherwise 3. The matter of his Decrees is whatsoever comes to pass though there be never so much of that which we call hap-hazard in them 4. The end of his Decrees for his glory for God neither does nor designs any thing but for the highest end and that is his own glory A. 8. God executeth his Decrees in the Work of Creation and Providence Homil. xvij Praise of Almighty God in the consideration of the marvelous Creation of this world or Conservation and Government thereof wherein his great Power and Wisdom might excellently appear to move us to dread and honour him Expl. 8. Here is shew'd how God doth bring to pass what he hath purposed 1. In the work of Creation by which we are to understand not only Gods making the world and all things therein in six days but also Gods producing or bringing into Being every thing else that came into Being since that time to the worlds end whether it became a Being in an ordinary way and by means as in the natural generation of things or in an extraordinary way by the immediate or miraculous power of God 2. In the work of Providence which is not only to be restrain'd to what is naturally good as every creature of God is but also reaches to what is naturally evil as affliction and to what is morally evil as sin A. 9. The work of Creation is Gods making all things of nothing by the word of his power in the space of six days and all very good To. 2. Hom. viij God through his Almighty power wisdom and goodness created in the beginning Heaven and Earth the Sun the Moon the Stars the Fowls of the Air the Beasts of the Earth the Fishes in the Sea and all other Creatures for the benefit and use of man Hom. xij Among all the Creatures that God made in the beginning of the World most excellent and wonderful in their kind there was none as the Scripture beareth witness to be compared in any point almost unto Man who in Body and Soul exceeded Expl. 9. By the work of Creation we are to understand Gods making of the world in time or in the beginning according as he had purposed from eternity or before all beginning of time and here it is observable 1. That this work is ascribed only to God the true God in opposition to Idols yet is not so to be ascribed to any one person in the Godhead as to exclude the other for all the three persons sc. Father Son and Holy Ghost being one in Essence or Godhead they must necessarily be one in working or as it were joyn hand in hand in all external works whether of Creation or Providence And therefore when the Creation is ascribed in the Apostles Creed to the Father Almighty it doth not exclude the Son or Holy Ghost from being Almighty or from joining with the Father in the work of Creation but only because the Father is the first in order of the three persons when we conceive of them and because there might be in the Church an outward distinction made but no real separation among the three persons in those works which are more eminently and peculiarly affirmed of each person as that the Father creates the Son redeems and the Spirit sanctifies 2. That he did not as an Artificer begin his work upon or out of materials which is beyond the skill of art and power of nature 3. Without any instrument or help for 1. There was nothing then in Being when he began his work therefore no instrument 2. He needed none being infinite in power 3. To have used any would not have been so consistent with the glory of his Wisdom and Power 4. Obs. That he did his work in six days that we might see it was a work of Wisdom and Counsel and not of Chance and to set us an example to work six days and rest the seventh 5 ly That he made all very good in their nature in their order and in their end A. 10. God created man male and female after his own image in knowledg righteousness and holiness with dominion over the creatures Homil. xij He was made after the similitude and image of God endued with all kind of heavenly gifts he had no spot of uncleanness in him was sound and perfect in all parts both inwardly and outwardly his reason was uncorrupt his understanding was pure and good his will was obedient and godly he was made altogether like unto God in righteousness and holiness in wisdom and truth to be short in all kind of perfection God made him Lord and Ruler over all the works of his hands Homil. viij Whom also he had created to his own image and likeness and given him the use and government over them all to the end he should use them in such
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
he would have men to believe and do in order to salvation and that either mediately by committing the word of Christ unto writings as in the Scripture or immediately by the Spirit of Truth as he did communicate and speak his mind to Moses the Prophets and Apostles A. 25. Christ executeth the office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and to reconcile us to God and in making continual intercession for us Homil. xx p. 1. We having nothing of our selves to present us to God have need of a Mediator for to bring and reconcile us unto him who for our sins is angry with us The same is Jesus Christ to pacifie his wrath For he alone did with the Sacrifice of his Body and Blood make satisfaction unto the Justice of God for our sins To. 1. Hom. III. p. 2. We must trust only in Gods mercy and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross to obtain thereby Gods grace and remission as well of our original sin as of all a â—â—â—al sin if we truly repent and turn unfeignedly unto him To. 11. Hom. xi Reconciled to Gods favour we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father when we be obedient to his will yea attributeth that unto us and to our doings that he by his Spirit worketh in us and through his grace procureth for us Expl. 25. In this A. we have both the parts of Christs Priestly Office as 1 st Satisfaction and this twofold 1. To the whole Law in fulfilling all righteousness in the perfect performance of what the Law required from him 2. To the Iustice of God in undergoing the Curse of the Law for the Elect and this he did by his sufferings but especially when his Soul was made an offering for sin or when he was sacrificed for sinners In which Offering he was 1. The Priest for he offered up himself or he laid down his life of himself and he was the Priest as God-man 2. He was the Altar principally according to his Divine nature because the Altar was to sanctifie the gift offered and therefore was to be more excellent than the Sacrifice it self 3. He was also the Sacrifice for he offered the Sacrifice of himself i. e. according to the humane nature properly and this therefore is called the Sacrifice of his Body and of his Blood and all this that there might be some kind of compensation made or satisfaction given to God for that wrong which we had done to him 2 dly We have the intercession of Christ which is the other part of Christs Priestly Office whereby Christ doth present himself continually before the Father pleading his blood and merit for the satisfaction that he has made to Divine Justice and for the reconciliation of God to the sinner And his intercession is rather by way of plea at the Bar of Justice than by way of prayer and supplication at a Throne of Grace and therefore it is that he is called our Advocate A. 26. Christ executeth the office of a King in subduing us to himself in ruling and defending us and in restraining and conquering all his and our Enemies To. 2. Homil. xiv He sitteth on the right hand of his heavenly Father having the rule of heaven and earth reigning as the Prophet saith Psal. 17. from Sea to Sea he hath overcome the Devil Death and Hell and hath victoriously gotten the better hand of them all to make us free and safe from them Homil. xvij p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth and the whole jurisdiction and authority to distribute his gifts committed to him and thereupon to execute his authority committed after that he had brought sin and the Devil to captivity to be no more hurtful to his members he ascended up into heaven again and from thence sent liberal gifts to his well-beloved Servants and hath still the power to the worlds end to distribute his Fathers gifts continually in his Church to the establishment and comfort thereof Expl. 26. Yet more fully Christ doth execute his Kingly Office 1 st By his authority in setting up a government in his Church which in the outward form or administration thereof is to be managed by such Officers and according to such Laws Ordinances and Censures as he hath appointed in his word 2 dly By his Power as 1. That of his Almightiness whereby he is able to subdue all things to himself and to make his very enemies his foot-stool 2. Of his Grace whereby he doth subdue the hearts of his chosen people to himself and makes them a willing people in the day of his power 3. Of his Spirit whereby he doth sanctifie his people and fit them for heaven as also support guide and comfort them under all the afflictions they meet with on earth 4. By his Iustice in punishing his and his Churches adversaries A. 27. Christs Humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the the Cross in being buried and continuing under the power of death for a time Hom. III. p. 3. Hath given his own natural Son ' being God eternal immortal and equal unto himself in power and glory to be incarnated and take our mortal nature upon him with the infirmities of the same and in the same nature to suffer most painful and shameful death for our offences to the intent to justifie us and restore us to life everlasting Hom. xij He did hunger and thirst eat and drink sleep and wake preach his Gospel weep and sorrow for Ierusalem pay tribute for himself and Peter suffer death Expl. 27. In the general Christs Humiliation doth consist in all that which did befall him from the first moment of his conception in the Virgins womb to the very time of his resurrection from the grave 1. He was humbled in his conception that he who was God equal with the Father should according to his humane nature have a body framed for him in the womb of a Virgin and should continue â—â—ose Prisoner there for the space of about nine months whom the heaven of heavens cannot contain 2. Humbled in his birth in that he was born of a woman and that not an Empress or Princess but a woman of a mean rank and low estate though a Virgin that he who was the Son of God and the Father of eternity or himself the everlasting Father should in fulness of time be born in the form of a servant made under the Law not only in a state of subjection to the commands of it but also liable to the curse of it which was due only
gage or pledg of thy salvation Rising with him by our faith we shall have our bodies likewise raised again from death to have them glorified in immortality and joined to his glorious body having in the mean while his holy Spirit in our hearts as a seal and pledg of our everlasting inheritance Expl. 38. At the resurrection of a Believer 1. There is a re-union of a soul which is free from corruption or sin to a glorified body that is incorruptible 2. These two parts being thus re-united in the very same individual person to whom they did belong before death will be actually capable at the resurrection of all that eternal bliss which Christ hath purchased and prepared for them 3. Then Christ will openly acknowledg own and approve every true Christian to be a part of his body mystical and that before his Father and all the holy Angels 4. The Believer then shall receive his general discharge and acquitment in a most solemn publick and triumphant manner from all manner of guilt whatsoever so as that none shall be able to lay any thing to the charge of Gods elect For though a Believer does receive his private discharge from all his sins at his death and as it were under the privy Seal yet his discharge is ratified confirmed and as it were enter'd into the publick Records at the day of Judgment CHAP. II. Of things to be done in the Ten Commandments with a short Explanation of 46 A. from 38 to 85. A. 39. THE duty which God requireth of man is obedience to his revealed Will. To. 1. Hom. V. The good works God hath commanded his people to walk in are such as he hath commanded in the holy Scripture and not such works as men have studied out of their own brain of a blind zeal and devotion without the word of God And by mistaking the nature of good works man hath most highly displeased God and hath gone from his Will and Commandments To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do and with all your endeavour apply your selves to follow the same Expl. 39. By obedience to the revealed Will of God we are in the general to understand the conformity of our wills affections words and actions to the preceptive or commanding Will of God for all this is comprehended in that one Scripture Fear God and keep his Commandments for this is the whole duty of man It is the will of Gods command which doth declare and require what is our duty but as for the secret will of Gods eternal purpose though it be a rule to himself whereby he acts yet it neither is nor can be the rule of our actions because not known to us nor indeed curiously to be enquired after nor is it barely the revelation of Gods will that makes it our duty to observe it but the revelation of it to this very end and purpose that man do willingly conform to it A. 40. The Rule which God at first revealed to man for his obedience was the Moral Law To. 2. Hom. X. Let us esteem the holy Table of Gods Word appointed by him to instruct us in all necessary works so that we may be perfect before him in the whole course of our life To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man ever superstitiously given to make new honouring of God of his own head and then to have more affection and devotion to keep that than to search out Gods holy Commandments and to keep them Which we should know to separate or sever Gods Commandments from the commandments of men In keeping the Commandments of God standeth the pure principal right honour of God and which wrought in faith God hath ordained to be the right trade and pathway to heaven Expl. 40. When it is here said that the Moral Law was at first i. e. in a state of innocency revealed to man i. e. to our first Parents in Paradise we are not to understand that this revelation was visible to the eye as afterwards the writing of it was in two Tables of Stone nor to be heard by the ear as when it was first given by God in Mount Sinai But it was at first revealed inwardly i. e. it was imprinted in the hearts and minds of our first Parents except that positive prohibition of eating the forbidden fruit yet being in a great part blotted out was afterwards written in two Tables of Stone A. 41. The Moral Law is summarily comprehended in the Ten Commandments Ham. V. Christ rehearsing the Commandments declared that the Laws of God be the very way that doth lead to everlasting life and not the Traditions and Laws of men So that the works of the Moral Commandments of God be the very true works of Faith which lead to the blessed life to come To. 2. Hom. II. Containing the immutable Law and Ordinances of God in no age or time to be altered nor of any persons of any Nation of any age to be disobey'd Expl. 41. By a Law in the general we are to understand the Will of the Lawgiver requiring duty But here by the Moral Law we are to understand 1. More generally the revealed Will of God of what man is to believe and do in order to salvation 2. More particularly the Decalogue which is the sum of all Moral Laws which are scattered up and down in the Scripture And this Decalogue or Ten Words or Ten Commandments may be called Moral 1. Because of the universality of it for the Decalogue doth oblige all mankind it being that very Law for substance which was written in very legible Characters in the heart of Adam and is not quite blotted out of the minds of the veryest Gentiles in the world 2. It doth oblige at all times 3. The whole man for it requires as well the internal obedience of the soul and all its powers and faculties as outward obedience of the body A. 42. The sum of the Ten Commandments is to love the Lord our God with all our heart with all our soul with all our strength and with all our mind and our neighbour as our selves Hom. 5. p. 3. Mark diligently what Gods will is that you should do and with all your endeavour apply your selves to follow the same 〈◊〉 You must have assured faith in God and give your selves wholly unto him love him in prosperity and adversity and dread to offend him ever more Then for his sake love all men Cast in your mind how you may do good unto all men to your power and hurt no man Expl. 42. The sum of these Ten Commandments or Ten Words we may take in one Word and 't is Love for Love is the fulfilling of the Law and this Love is threefold 1. To God and this must be in the highest degree or more than we are to love either our selves or neighbours yea this later love in
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
way disgracing them as Absalom did his fathers government and as Cham did in discovering his fathers nakedness Much more 6 here are forbidden all cursing of them and bitter railing at them 7 All such carriage in Children as does not redound by way of reflection as well as what does not tend directly to the Parents honour A. 66. The Reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment To. 1. Hom. X. p. 3. By obedience to our superiours shall we please God and have the exceeding benefit peace of conscience rest and quietness here in this world and after this life enjoy a better life To. 2. Hom. XXI p. 3. Good and obedient Subjects are in Gods favour and be partakers of peace quietness and security with other God's manifold blessings in this world and by his mercies through our Saviour Christ of life everlasting also in the world to come Expl. 66. In the general we have one great reason from the promise of prosperity and long life particularly annexed to this Command in which promise there are two things 1 The peculiarity of the blessing promised to the obedience of this Command for obedient children may be sure of the blessing promised when it may be a blessing 2 The greatness of the blessing for of all temporal blessings 't is the greatest sc. life and then here is that which is so sweet to nature in this life 't is long life and prosperous withal otherwise it would not be a blessing Yet more particularly obedience to Parents is indispensable because 1 God requires it in the next place to that which he claimeth for himself and has therefore plac'd this Law next to the Commands of the first Table 2 The Law of Nature doth in a peculiar manner require this in all Nations even the most blind and barbarous yea instinct of Nature in the brute creatures doth teach them some kind of respect to their Sires and Damms A. 67. The sixth Commandment is Thou shalt not kill Expl. 67. The fifth Command did concern special duties to special persons sc. the obedience of Children towards their Parents but this Command doth reach all persons in general and the end of it is not only to preserve mans life but humanity it self and therefore this Thou in the prohibition doth forbid murder to all persons A. 68. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Hom. V. p. 3. Cast in your minds how you may do good unto all men unto your power and hurt no man Oppress not beat not neither hate a 〈…〉 but help and succour every man as you may yea even your enemies that hate you that speak evil of you and that do hurt you Hom. VI. Cherish good and harmless men and encourage with rewards to do well Expl. 68. Now in order to this end these things may be very helpful 1 Humanity or a general respect of kindness towards all whether in offices of love or of pity 2 A slowness to anger after the example of God whom we so much provoke and this is called lenity or meekness of spirit for which Moses was so eminent 3 A study to be quiet both outwardly from all brawling and contention and inwardly from all revengeful thoughts purposes passions as also a diligent care in outward demeanour to avoid all occasions temptations and practices which do tend to stir up wrath 4 Placableness or an easiness to be reconciled and to forget and to forgive injuries and affronts 5 A readiness to use all lawful and proper means to defend our own or neighbours life as we are called to it by the Law of Nature Humanity and Religion as we are in a capacity to do it 6 Such a chearfulness of spirit as tends to the health of the body 7 Christian temperance and moderation in the use of the creatures in bodily labour and lawful recreations 8 A conscientious care to use such Physick as is prescribed by those who are skilful therein which is either for the preservation or recovery of health 9 Care to save our own and others souls A. 69. The sixth Commandment forbiddeth the taking away of our own life or the life of our neighbour unjustly and whatsoever tendeth thereunto To. 2. Hom. XXI p. 3. Robberies and murthers of all sins are most loathed of most men being against the second Table of Gods Law To. 1. Hom. VI. Delay not rebukes and punshments of those that offend but give them in due time lest they fall headlong Expl. 69. Here 1 Negatively This Command forbids not 1 All kind of war for some is lawful 2 Nor the execution of publick justice in capital punishments upon capital offenders 3 Nor self-defence against violence in some cases 4 Nor moderate anger where there is just cause as ex gr in the case of reproof and upon the like warrantable occasions But 2 Positively Here is forbidden 1 Self-murther both direct as a mans hanging drowning stabbing c. himself indirect as surfeiting drunkenness and the neglect of any lawful means for the preservation or repair of health as of meat drink physick c. 2 Murder of our neighbour 1 Directly when wittingly and out of hatred and without a just call a man doth either by himself or by means of another take away the life of his neighbour 2 Murtherous thoughts and hatred of him without a cause 3 All inhumanity and unmercifulness or want of compassion 4 All neglect of or the withdrawing of our lawful defence 5 All quarrelsom broyls and brawlings 6 All Duels because in this case men wrest the Sword of Justice out of the Magistrates hand that they may carve out justice or rather revenge for themselves 7 All provoking speeches and behaviour A. 70. The seventh Commandment is Thou shalt not commit adultery Hom. XI By the which Adultery although it be properly understood of the unlawful commixtion or joining together of a married man with any woman beside his wife or of a wife with any man beside her husband yet thereby is signified also all unlawful use of those parts which be ordained for generation Expl. 70. As the former precept did concern the life so this doth concern the chastity of our neighbour And as natural and regular self-love should be the rule and standard of our love to our neighbour according to which we are to act in the preservation of his life so that love we ought to have to our selves and that care we ought to have for the preservation of our own chastity we ought also to have for the preservation of our neighbours chastity otherwise we do not love our neighbour as our selves A. 71. The seventh Commandment requireth the preservation of our own and our neighbours chastity
in heart speech and behaviour To. 1. Hom. XI Christ doth not only establish the Law against Adultery and make it of full force but teacheth us an exact and full perfection of purity and cleanness of life both to keep our bodies undefiled and our hearts pure and free from all evil thoughts carnal desires and fleshly consents Expl. 71. Here is 1 something required in the general and that is the utmost endeavours to preserve chastity amongst all persons and that honourable state of marriage from all the lusts of uncleanness for as well the bodies of others as our own are or should be the consecrated Temples of the Holy Ghost and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness 2 In particular for this chastity is required 1 In heart or soul as it comprehends all the powers and faculties thereof with all the inward actings of these as 1 That in the understanding the thoughts be pure chast and clean and that whatever things are honest in order to the preservation of chastity we think on these things 2 That the will do make its choice accordingly 3 That the memory be a faithful Register only of the rules and laws and examples of modesty and chastity and not to keep the Records of lust nor to be Master of the Rowls to the spirit of uncleanness 4 That nothing be represented upon the stage of fancy but what doth become godliness and honesty 5 That the affections do hug and embrace nothing that is defiled with the impurity of lust 2 dly Here is required chastity in speech that mens discourse and communication be such as doth tend to promote and preserve good manners to credit the Gospel and to give good example to others especially the younger sort of people as the Holy Ghost that Spirit of purity has left us an example of purity in speech when he speaks only of that which considered in it self has nothing of guilt but only something of that natural shame upon it which was bequeathed to us by our first Parents ex gr he knew her he covered his feet c. Iudg. 3.24 1 Sam. 1.19 3 dly In behaviour that our gestures postures garb apparel company dyet and whole demeanour be such both before God and men as becomes the purity of that Gospel which does not only teach to deny worldly but also to abstain from all fleshly lusts to avoid the appearance of them and to hate the very garment spotted with the flesh A. 72. The seventh Commandment forbiddeth all unchast thoughts words and actions To. 1. Hom. V. p. 2. Commit no manner of adultery fornication or other unchastness in will nor in deed with any other mans wife widow or maid Hom. XI Here is whoredome fornication and all other uncleanness forbidden to all kinds of people all degrees and all ages without exception Expl. 72. 1 By unchast thoughts we are to understand all impure and unchast motions of the Soul in any of its faculties as also all the cherishing and indulging of these inwardly and secretly as by consent allowance keeping them in mind with delight and acting them in the fancy 2 In unchast words is here forbidden all kind of Ribaldry Bawdry Balladry Romances and Love-songs and all such wanton discourses as are either plainly unchast or at least immodest and such as do not become the tongues or pens of those who profess godliness or at the best are such as have a direct tendency to the violation of modesty if not of chastity 3 By actions we are to understand not only all acts of uncleanness as adultery fornication sodomy bestiality self-pollution c. but also all that which doth open a gap to any lusts of uncleanness as polygamy unlawful marriages divorces and dispensations all stews and naughty houses all undue delays of marriage where there is not the gift of continence all wanton dalliance dancings plays and all such painting of the face or pampering of the body which have a natural tendency to inflame or provoke filthy lust A. 73. The eighth Commandment is Thou shalt not steal Expl. 73. This command concerns the goods as the next does the good name of our neighbour A. 74. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Hom. V. Bestow your own goods charitably which you get duly as need and case requireth Hom. VI. Bear good will and heart unto every man to use our selves well unto them as well in words and countenances as in all our outward acts and deeds Expl. 74. As in all the commands which concern our neighbour the grand principle is to be love to him so in all but especially here the rule of our duty must be that golden rule of righteousness do as you would be done by Now next to the promoting of our own estate or welfare in the world we must endeavour our neighbours welfare we must not only love him as our selves but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means more particularly here is required 1. Personal cared about a mans own estate or goods for charity begins at home 2. Truth and faithfulness about what is committed to our charge by others 3. Commutative justice between man and man in bargaining contracting buying and selling and in rendring to every one his due and in due time as also in borrowing bartering chaffering and changing 4. Restitution of what we wrongfully detain of anothers goods either to the person from whom they are detain'd or to his heirs and executors if we be able or else to acknowledg our fault to them and to beg their pardon 5. Lending freely and not looking for any thing again especially where interest is to the impoverishing of our neighbour 6 Charity to the relief of the poor 7. Hospitality to strangers 8. Diligence and faithfulness in an honest calling not only that a man may provide for himself or his friends or family but that he may have to give to him that needeth 9. That all this be done with singleness of heart as to the Lord Christ and with love to others as to our selves A. 75. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth and outward estate To. 2. Hom. XXI Thefts and robberies are most pernicious to society Hom. XVII p. 2. So many as increase themselves by usury by extortion by perjury by stealth by deceits and craft they have their goods of the Devils gift Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command which is the preservation of Livelihood in order to the sustentation of life whether our own or others and consequently all that which doth hinder the performance of the foremention'd duties doth directly tend to
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