it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
all the Faculties alike renders thee insensible of thy Malady and thence nigh incurable Be it either or all of these do but savingly Believe in the Physitian and thy Faith shall make thee whole but then be sure to persevere in the Faith and beware of Relapses Some say the Times are very Leprous and that the people are pestered with very venomous Botches That the Gangrene of Envy hath almost unbowell'd them and the Scurf of Hypocrisie strangely deformed them That the Ulcer of Injustice hath cast a perpetual Odium on them and the Appetitus Caninus of Covetousness hath made but one Morsel of them That the Wolf of Sacriledge hath devour'd the Breasts which gave Christendom suck in her old Age That though the Land hath had a Bloody Issue of nigh Twelve years running yet never could have so much as a touch at the Hem of Christs Garment That the belching of Blasphemy in a Convulsion of Will-worship is as common as the disgorging of Oathes to unsurfet the high stomacks of the proud and prophane If these or the like be the Epidemical Maladies of these latter days wherein the Devil is put to his Wits end then let me prescribe this Holy Arbor as a standing Pharmacopeia not for the shelf of every closet but for the closet of every heart wherein there is not a Drug that hath the least allay of any Poyson in it nor a dangerous or obstruse Ingredient for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths what spurious Extractions have been thence drawn and what Mischief hath thence followed knowing also what rural judgements and tender Spirits may meet herewith his care was greatest how he might be plainest The first and rarest Flower as Portal to this Holy Arbor that presents it self to thine eye is The Sacred Mystery of the Holy Trinity indeed a Mystery visible onely to the eye of Faith The unhappy Jews and Turks glance at the sight of a Deity but to this day discern not Three Persons in one Godhead The Gnosticks and Valentinians have their false Multiplying Glasses to see more Gods then One but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence Such a Deceptio visus hath so falsly presented the Eunomians with Three Gods or Spirits not distinguished onely but divided also as that they could never see Three Persons in one onely Godhead The Apollinarians superacted their ridiculous Faith and grosly held a Quaternity not a Trinity of Persons was to be Worshipped The purblinde Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead yet denied the Persons The Patripassians that blasphemously held the Father became Flesh and suffered never saw into this Mystery The sacrilegious Arrian Hereticks who make Israel to sin grant indeed the Names and Persons of Three yet deny the Son and the Holy Ghost their Divinity yea the whole Trinity their Properties The prophane Trinitarians acknowledge Three Persons with their Lips yet deny their Divinity by the Infidelity of their Lives Thus rendring themselves guilty of more knowledge then they practice and consequently not of fewer stripes then are menaced All these are excluded this Arbor and an entrance open onely for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth and stedfastly Believe That there are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One 1 Joh. 5.7 The next Flower in order is the Word of God Truths Standard the sacred Oracles of the Holy Scripture which while the Prophets Evangelists and Apostles penn'd the Spirit held their hands If there be any Wretch so much an Infidel under the notion of a Christian possessed with the spirit of Contradiction to this Basis of all Truths I conjure him by the Author of that parallelless Work That he haunt not this Holy Arbor whilest I leave this Memento with all selfless Christians Thou shalt put nothing to the word that I command thee neither shall ye take ought there from Deut. 4.2 The next concerns the Law and Gospel I dare not discouple what God hath joyn'd together The Law that Touchstone of all our works without which we had not known sin Rom. 3.20 Far be it therefore from all right by assed Christians to rebel in their hearts with the Libertines of any out-Lawed Generation That the Law is now totally repealed as if the Law were the transgression of the Gospel for though the Law of it self made nothing perfect Heb. 7.9 yet is the Law in it self a perfect and undefiled Law converting the soul Psal 19.7 whence the Royal Prophet in other places sets it down as a special character of a righteous man That the Law of his God is in his heart Psal 37.31 or that his heart is Gods Law-keeper Psal 40.8 yea Blessed are they stiled who sincerely walk in the Law of the Lord Psal 119.1 and ver 165. he proclaims Peace to them that love this Law you may guess then at the cause of War No marvel that notwithstanding our many Fastings and Prayers God still threatens us with War For he that turneth away his ear from hearing the Law even his prayer shall be abomination Prov. 28.9 And though now the Righteousness of God which is by Faith is manifested without the Law Rom. 3.21 yet God forbid that we should thence make void the Law through Faith whereby we establish it Rom. 3.31 We acknowledge That by the deeds of the Law no flesh shall be justified in the sight of God Rom. 3.20 nevertheless we must acknowledge That the Law is holy Rom. 7.12 and spiritual v. 14. And though Christ be ineffectual to them who expect Justification by the Law Gal. 5.4 himself being the end of the Law that is the Accomplisher thereof for Righteousness to every one that believeth Rom. 10.4 And though as many as be led by the Spirit are not under the Law that is not under the Bondage or Curse of the Law Gal. 5.18 And though now Faith being come we are no longer like untuter'd Learners under a Schoolmaster that is the Law Gal. 3.25 All this premised yet know ye not that the Law hath dominion over a man for term of life Rom. 7.1 Know ye not that Christ came What to do to destroy the Law no but to fulfil it Matth. 5.17 and in the 18 Verse most pathetically asseverates us an Assurance That one tittle shall in no wise pass from the Law till all be fulfilled Wherefore let Heaven and Earth know That it is easier for them both to pass then one tittle of the Law to fail Luke 16.17 With the Law not improperly is joyn'd the Gospel that Olive Dove of Mans Salvation wherein Christ proclaims himself an Ark for all the Gospel Noachims against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the
viz. 1. The Father Createth but immediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son 2. The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost 3. The Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son In this deep Mystery of our Religion we must be guided wholly by Faith and endeavor to believe this Trinity in Unity and Unity in Trinity though we are not able to reason the truth thereof by Natural demonstrations Behold the sacred Riddle of Divinity One Godhead in a holy Trinity Of Persons or three Persons all in one Most undivided Deity alone Distinct in Persons not in Essence no The Godhead's not divided think not so For it 's not subject to division Nor admits of any Composition But distinction without seperation As is most evident by Mans Creation Gen. 1.26 §. 2. Gods Word THe Word of God is the Wisdom of God James 3.17 concerning the truth which is according to godliness being given by inspiration of God 2 Tim. 3.16 the original being from heaven not earth Joh. 3.27 and the Author thereof being God not man 1 Cor. 2.10 by which Word God alone doth onely binde the Conscience by causing it in every action to excuse for well-doing and accuse for sin Now this Word of God is the holy Scripture in which name are to be understood all and onely those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church which we receive as Canonical not so much because that the Church doth so receive and allow them as for that the holy Spirit in our hearts doth testifie that they are from God Touching which this is a Truth must be held of us That no part of the Canonical Scripture inspired of God such as was committed as the Lords Treasure to the Church for the perpetual instruction thereof in Faith and Obedience is lost and perished nor can be lost or perish so that no one Oracle or Sentence of God can fall away Indeed these sacred Books may be despitefully abused by men many ways but they can never be finally lost and wholly extinguished for the works of God remain for ever and ever And as for any sandy Supposition contrary to this Truth let the vain Supposer answer What Error more can be convinced what Comfort more can be received what Vice more can be corrected what Truth more can be published what Grace more can be commended to the Church out of those Books which he so fondly supposeth to be lost Beware therefore of doubting of Gods Providence herein shaking thereby the Faith of the Church Whosoever thus goes about to strike at the foundation thereof the least dust that falls from the Building will crush the presumptuous Underminer into bottomless destruction The Scripture is a Doctrine inspired by God to make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 and containeth all things necessary to be known and believed for the salvation of man Joh. 20.31 2 Tim. 3.16 17. the whole being as it were compendiously comprised in the Decalogue the sum of the Law and in the Creed the sum of the Gospel As for all the fundamental Points of Christian Religion necessary to salvation they notwithstanding the darkness of some Mysteries herein contained are clearly and plainly set down so as the humble and obedient heart may distinctly without wavering and gainsaying conceive and believe them Thus not unfitly is the Scripture compared in regard of the perspicuity thereof to a Foord over which a Lamb may wade and in regard of the difficulty thereof to a Sea wherein an Elephant may swim Now though all things necessary to be known are herein contained yet are not all literally expressed as the Baptism of Infants and Original Sin which notwithstanding are distinctly and demonstratively inferred thence and so are all things that belong to Faith and Obedience whatsoever we are to believe or to practice So that the letter of the Scripture may be alledged and yet the word of God missed as by all Hereticks and a man may swerve from the letter yet alledge the true word of God therefore it is nothing less then necessary that we be diligently familiar and well acquainted with this word of God Josephus tells us The Jews knew the Scriptures as well as their own names many of us may tell the Jews We scarce know the names of the Scriptures Most inexcuseable Ignorance sad and lamentable for we are bound to know the Scriptures themselves that by them we may come to knowledge by knowledge to faith by faith to obedience and by obedience to salvation Touching the Apocryphal Books to which the Imps of Rome as to their own Traditions give power equal to the Canonical Scriptures they were not penned by the Prophets the Lords Secretaries as the Scriptures were nor ever committed of trust to the Israelites They contain certain things disagreeing from the true Scriptures of God and no proof that they were penned by the Spirit of God therefore there is no warrant for the equalling them in Credit or Authority with the Scriptures Besides one main property of the Books of the Old Testament is That every one of them was written either by Moses or some other of the Prophets in the Hebrew tongue the native language of the Jews but the Apocryphal Books were penned by some other in the Greek tongue which was not the language of the old Prophets so that they are no part of the Law or of the Prophets And yet as the presumptuous Papists make the Apocryphal Books of equal Authority with the Canonical so others have more blasphemously long since obtruded for Canonical the fatherless brood of other Books unto these as The third and fourth of Esdras An Appendix of Job A Preface to the Lamentation The third and fourth of the Maccabees a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Enoch The Gospel of Thomas and of Matthias The Acts of Peter and in the year 1120 a certain new Gospel called Evangelium Aeternum was found out being full of Blasphemies All which and the like are damnable presumptions plainly forbidden by the Lord Deut. 4.2 and most fearfully threatned Rev. 22.18 19. So then to withstand the Devils suggestion against the Divine Authority of the true sacred Seriptures it is very necessary to have our judgements well informed therein to pray for the Spirit of Revelation or Inspiration which may inwardly testifie to our Spirits That God is the Author of the Scriptures which Principle we must hold undeniable and give no place to doubting about these uncontradictable Truths The Scripture is said to be the Word of God in regard of 1. The Author who is God himself 2 Tim. 3.16 2. The Matter which is Gods
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
History or to maintain discourse not to be edified in faith or to have their sins mortified 5. Such who in searching out the true sense of Scripture trust to their own skill wit and understanding and neglect the preaching or Ministery of the Word 6. Such who do all they can to be expert in Gods Word but with a trayterous minde to fight against the truth thereof as Hereticks and such like Three points to be observed in interpreting of the Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture be declared 3. That the Doctrine be applyed to the use of the Church which it hath in confirming true opinions or refuting errors in knowing of God our selves in exhorting in comforting in directing our life The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith that is to receive no Exposition which is against the ground of Doctrine that is against any Article of Faith or Commandment of the Decalogue or against any plain Testimony of Scripture 2. To examine the Antecedent and Consequent matter of that place which is in question 3. To resort to such places of Scripture as teach the same more clearly 4. To confer like places together where though the same words be not spoken of the same thing yet the like words and form of speaking are used of the like things 5. When the Controversie is thus judged we may lawfully also descend to the consent of the Church 6. An ardent and daily invocating of God that we may be guided and taught by his holy Spirit The two proper effects of the Scriptures are 1. To teach Doctrine 2 Tim. 3.16 By 1. Laying out of Truth 2. Confuting of Errors 2. To exhort out of it 1 Tim. 6.2 By 1. Stirring up to God 2. Turning back from evil The chief Graces which are obtained by the Scriptures 1. Vocation we are called by the Spirit inwardly and by the Word outwardly 2 Thess 2.14 2. Justification which is an action of God imputing the righteousness of Christ to us which is apprehended by Faith which cometh by hearing the word Rom. 10. 3. Sanctification for we are sanctified by the word of God Joh. 15.3 4. Knowledge which is by the word 1 Joh. 4.6 5. Faith which comes by hearing the word preached Rom. 10.17 6. Repentance Peter preached the word and converted three thousand Acts 2.38 41. 7. Hope for by patience and comfort of the Scriptures we have hope Rom. 15.4 8. Love for it cometh of God by his Word and Spirit 1 Joh. 4.7 The consideration of the Scriptures Author being God presents us with a fourfold use 1. That they want not nor stand in need of the confirmation and approbation of the Church or of men 2. That God himself who is the inspirer of them is the best interpreter of them and the sole and soveraign Judge thereof 2 Pet. 1.20 1 Cor. 2.10 11. 3. That the Minister must preach unto the people not the invention of his own brain not the conceits of his own wit not the excellency of words not the inticing speech of mans wisdom but in the plain evidence of the Spirit and of power 1 Cor. 11.23 1 Pet. 4.11 4. That it belongeth as a special duty to the people of God to receive reade study reverence obey and keep the Doctrines delivered in them forasmuch as they proceed from such an Author Heb. 2.2 3. All our words actions must be directed by this precious Word of God in the holy Scriptures which is also of a fourfold use much resembling the former 1. To teach us the perfection and All-sufficiency of the word of God not needing the rags of Popish Traditions to be patched unto it 2. To direct and inform the Ministers what to teach the people the people what to believe wherein to rest whereupon to build their Faith and to settle their Conscience 3. To reprove those that desperately rush on in the course of their life not caring what they do never consulting with God or resolving as from God or his Will 4. To admonish us to be careful how we reade the Scriptures to take profit by reading them that so we may have direction in all our ways and learn how to please God and to abstain from all things that do displease him The manifold use of the Scriptures appears by the admirable benefit of well using it there being no Error in judgement but may be refuted no Corruption in life but may be redressed not any true sound Doctrine but may be proved and maintained not any Vertue or Duty but may be warranted and the practical performance thereof directed hereby 2 Tim. 3.16 yea it is a light to the blinde a guide to the wanderer a comfort to the distressed a counsellor to the doubtful Ps 119. and a teacher to the unlearned Prov. 1.4 Lastly our Savior Christ the Prophets and Apostles all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever know whence we have just reason to magnifie the Books of Scripture far above all humane writings the choycest whereof compared with this holy Writ are but waste Paper for these sacred Books fully set out unto us the nature and estate of true felicity when the profoundest Tract of humane works could never yet reach to the shadow thereof Let us therefore in reading hearing expounding conversing practising in every action that concerns this sacred Word always account of it as the Word of the Ever-living God and with the joynt powers and faculties both of soul and body maintain it against all devilish Atheists that in word or life deny it seducing Hereticks that corrupt it and all enemies that oppose it or rebelliously rise against the Scepter of it Lo here the sacred Oracle of God The just man's Anchor and the sinners Rod The lame man's Crutch the blinde man's Eye the Tree Of Life or Type of Immortality A Well of living Waters Drink of this And thou shalt thirst no more but after Bliss The depth whereof the Natural man ne're saw Pray then thou mayst have wherewithal to draw Heav'ns Library Gods Spirit th' Author Take heed Tempted Man with what Spirit thou dost read §. 3. The Law and Gospel THe Law of God is a Doctrine delivered of God at the Creation written in Adams heart published by the Ministery either of Angels or of men and afterward repeated and renewed of him by Moses and the Prophets teaching what we ought to do and what not to do binding reasonable Creatures always promising to perfect performers of obedience eternal life condemning eternally them who perform not this obedience except Remission be granted for the Mediators sake Before the Fall this Law was possible to all men as to Angels and if now it be
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
aright The duties following upon our faith in the Holy Ghost 1. To keep our bodies holy and pure as the Temples of the Holy Ghost and not to defile them by uncleanness 2. To believe without doubting whatsoever is contained in the holy Scripture because that all were given by inspiration of the Holy Ghost and were set forth by holy men not of any private motion but as they were moved by the Holy Ghost 2 Tim. 3.16 2 Pet. 1.21 3. To use all our gifts to the honor of God for it is the holy Spirit of God from whom we receive them all 4. To submit our selves in all things to the government of Gods Spirit and not follow the sway of our own Natures for he is our guide and will lead us into the way of all Truth Eternal Breath O let thy blessed ayr Imbreathe us with new life or else repair The ruines of our Souls Blow and refresh Our dim-burning Zeal but blow out the Flesh New-mould us fit for Mercy and make good The Charter Christ hath seal'd us with his Blood Vnscale our Vnderstandings make us see The Crown of Hope ' yond hope Faith's Mystery Inflame our Souls with holy fire and then Our Souls thy fire shall flame thee back agen §. 9. The Holy Catholique Church Concerning the holy and Catholique Church of Christ we believe That the Son of God doth from the beginning of the world Joh. 10.11 Gen. 26.4 to the end thereof Rom. 8.29 gather defend and preserve unto himself by his Spirit Isa 59.21 and Word Acts 2.46 out of whole Mankinde Mat. 16.18 Joh. 10.28 a company chosen to everlasting life 1 Joh. 3.21 and agreeing in true faith And that we are lively Members of that Company 1 Joh. 2.19 and so shall remain for ever 1 Cor. 18.9 To believe in which holy Catholique Church is to believe the Doctrine thereof wherein she followeth Christ the Prophets and Apostles the onely sure ground and pillar of Truth and that in this visible Company and Society are some true Repentants and truly converted and my self to be a lively Member of the invisible and visible Church So that to believe and confess the Doctrine of Salvation taught and delivered by the Prophets and Apostles is an infallible and inseperable note of a true Church of God for Gods Church is nothing else but a company of Gods people called by the Doctrine of the Prophets and Apostles unto the state of Salvation so that out of the Church there is no Salvation ordinarily In which regard Noahs Ark was a true Type of the Church none being saved from drowning that were out of it And none but such who are of Christs body shall partake of the benefits of his Office for himself saith He prays not for the world Joh. 17.9 In which respect also out of the Church no Salvation for the body being the true Catholique Invisible Church he that is not a member of this body is out of the Church and so hath not Christ to be his Head and Savior Yea the Church is also Christs Spouse the many espousal Titles which in Scripture are given to Christ and the Church in mutual relation of one to another evidently declareth as much He is stiled a Bridegroom she a Bride Joh. 3.29 He Well-beloved she Love Cant. 1.13 15. He an Husband she a Wise 2 Cor. 11.2 He an Head she the Body both one flesh Eph. 5.23 31. Thus the Church being the Communion of Saints sanctified in Christ Jesus confessing him the Son of the living God in every place knit in one Church as the Body and every Member unto Christ as unto one Head it is most evident that no man can be saved out of the Church for whomsoever God hath chosen and elected to the end which is eternal life them he hath chosen to the means which is the inward and outward calling But here note That Infants born in the Church are in charity to be reputed of the Church till at their mature Age their life notoriously express the contrary The Church is called Catholique or Vniversal because it is not now tyed to any certain place or people as it was under the Law before the coming of Christ Now the Doctrine of the true Church consisteth in the Sentences and Decrees which we are bound by the Commandment of God to believe and obey and no Doctrine is to be proposed to the Church that is repugnant to the holy Scripture or not contained therein And the Church hath Authority to judge and determine in Controversies of Faith according to Scripture to interpret and expound the Word of God with respect to the Analogy of faith Rom. 12.6 And though she be the Witness and Keeper of Gods written Word yet may not inforce any thing to be believed as necessary to Salvation that is either contrary or beside the Word of God The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs Institution and professing Obedience unto the Doctrine in which company are many ungenerate or hypocrites consenting notwithstanding to the Doctrine The invisible Church is a company of those which are Elected to eternal life in whom a new life is begun here by the Holy Ghost and is perfected in the world to come They which are in this invisible Church never perish neither are any hypocrites therein And it is called Invisible not that the men are invisible but because their Faith is so that we cannot certainly discern the godly from the hypocrites And although this Universal invisible Church is that Militant Church which remaineth as yet in the field and is fighting on Earth yet it is and lieth hid in the visible Church so that in this respect there is as it were no more difference between them then between a whole and a part Now those visible Churches which refuse to be governed by Christs Word but are by Humane Traditions playing the Adulteresses by committing Idolatry are not of this Catholique Church which is subject to Christ neither are Infidels that defie Christ Hereticks that deny him Ignorant persons that know not his Will Prophane persons that despise Worldlings that lightly esteem him nor any that persecute or scorn him in his Members Thus many have a Name of being of the Church who indeed are not And as for the Church of Rome they are departed from the Truth they have denyed the Faith they have defiled themselves with Idols they will not have Christs Righteousness imputed to them they set up their own Works and seek Justification by them they will not receive Christ to be their onely King and Priest they will merit Salvation for themselves and therefore they are not a true but a false Church The word Church signifieth an Assembly called together which calling is twofold viz. 1. Outward which is common to all that make profession of the Gospel in this respect
truth of heart be added and where truth of heart is there will be Truth of speech and action for sincerity in the heart will keep the Tongue from lying and the carriage of a man from dissimulation and deceit This Truth of Judgement is directly opposed to Error 2. Of Heart which is the singleness and sincerity thereof whereby a man seeketh to approve himself to God the Searcher of all hearts and to be accepted of him This is opposed to Hypocrisie whether open or secret 3. Of Speech which is an Agreement of the words of a mans mouth both with his minde and also with the matter which he uttereth Eph. 4.25 This is opposed to lying when a man speaketh against his Minde and Conscience and to Falshood when a man speaketh contrary to the thing it self 4. Of Action which is a plain faithful and honest dealing in all things whether we have to do with God or Man when men neither make shew of doing that which indeed they do not or of doing it otherwise then they do This was it Christ commended honest Nathaniel for Joh. 1.47 and is opposed to Dissimulation and Deceit Motives to stir up in us a desire of Truth viz. 1. The Excellency of it it maketh us like God himself for he is the Lord God of Truth Psal 31.5 his Son is Truth Joh. 14.6 17. his Holy Ghost the Spirit of Truth Jam. 1.18 his Word the Word of Truth Psal 19.9 and his Promises Commandments Judgements Ways and Works all Truth Psal 119. 2. The Necessity thereof for without it no Grace can be of any use therefore the Scripture commendeth Faith unfeigned 2 Tim. 1.5 Love without Dissimulation Rom. 12.9 and Wisdom without Hypocrisie Jam. 3.17 3. The Benefit of Truth for the least measure of Grace seasoned with it is acceptable to God and in that respect very profitable to us There is no greater Ornament or Beauty to Religion then Soundness and Evidence of Truth This is the very Glory and Crown thereof as for Antiquity Universality Unity Uniformity Succession Consent Multitude Pomp Revenues and the like being separated from Truth are but vain glosses or so many Pearls in a blinde eye to make it so much the more deformed This is it made the Martyrs so valiant David a man after Gods own heart Nathaniel so gracious in Christs eyes Job so couragious patient and constant and Paul so unconquerable Truth is a comeliness in every thing God is the God of Truth no Lye can stand Vnpunish'd by his All-Revenging hand Who calls God Witness to what is not true Stile him we may The Crucifying Jew And does what in him lies to make thereby The God of Truth the Author of a Lye We say the Lye deserves the Stab Are men So tender of their Credit much more then Jealous is God of his who will not take The Lye of Creatures for his Honors sake The Tenth Commandment Thou shalt not Covet thy Neighbors House thou shalt not Covet thy Neighbors Wife nor his Servant nor his Maid nor his Ox nor his Ass nor any thing that thy Neighbor hath TO Covet is to think inwardly and also to desire any thing whereby our Neighbor may be hindred albeit there ensue no assent of the Will to commit that evil And by Coveting here is to be understood That not onely evil actually committed is sin but harboring in the heart although it never cometh into act So that this Commandment is as it were added for the explaining of the former because the more ignorant people seeing no punishments inflicted for evil affections would not otherwise have thought them to be sins And it might be added to convince every man of Sin for we all bear in us Lust the tinder of Vice And this coveting what is anothers doth always argue a minde either lustful or not contented which is against all true Piety By the words House Wife Maid Ox c. the Commandment is illustrated as by an Argument drawn from the distribution of the Objects of Concupiscence Whence it is apparent That onely evil concupiscence is condemned in this place Gol. 3.5 for there is a good concupiscence or desire as of Meat and Drink and that of the Spirit Gal. 5.17 So then here are rehearsed the Objects of all Lusts for the most part whereby we are stirred up to the transgressing of any Commandment of the latter Table In the other Commandments not onely wicked deeds but also counsels and deliberate consent of the Will is forbidden but in this is required somewhat more namely that we be not tickled with any kinde of Lust although our Will consent not yea also though it be against it For here are forbidden all first motions of the Minde unto sin springing from Original Sin though no consent be yielded unto them and we are here commanded to keep our very hearts and mindes free from evil motions and thoughts against any of the Commandments of God and to be well contented with our own Thus the motions unto sin forbidden in this Commandment spring from Original Sin or the flesh in us other evil motions we are subject unto that are suggested by the Devil which are not our sins unless by consenting we make them so And the Duty here commanded is our thorough Sanctification not onely in deed but even in heart and thought also as in 1 Thess 5.23 the parts whereof are Mortification the putting off the Old Man which is corrupt through deceiveable lusts Eph. 4.24 and Vivification the putting on of the New Man which after God is created in Righteousness and true Holiness Joh. 3.5 otherwise called Regeneration or a New-birth The Sum of this Commandment forbiddeth all sins before consent and resolution all sins without us as Adams sin and all sins within us as the effect of the former The Scope and end of this Commandment is a Rightness and Inward Obedience of all our affections towards God and our Neighbor This Commandment is added to be a Declaration of the former and that Universal because this is spoken of the whole in general and is added to be as a Rule or Level according to which we must take and measure the inward Obedience of all the other Commandments Hereby not onely corrupt inclinations are sins but the thinking of evil is sin Unto this Commandment is Original sin or Concupiscence repugnant which is an inordinate appetite and a corrupt inclination and proneness in the Minde Will and Heart contrary to God and desiring those things that God forbiddeth in his Law which ensued upon the Fall of our first Parents Every Breach of this Commandment may be termed Covetousness Now covetous men the more they devour the more they covet like the Grave or the Barren Womb Prov. 30.14 15. like Dropsie men or Pharaohs lean Kine Thus Ahab that had a Kingdom at command covets a petty Vineyard which costs poor Naboth his Life and Living but withal covetous Ahab purchased more then he coveted the
Cor. 1.30 Col. 1.19 in whom are hid all the treasures of it of whose fulness we receive Grace for Grace Joh. 1.16 Christs Holiness as he is Man being the Root of our Sanctification as Adams Unrighteousness was of our corruption Thus Sanctification is nothing else but the repairing of the Image of God in us which was lost in Adam which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship instead whereof by the Fall came the Ignorance of God and his Service Wickedness hating Vertue and loving Sin and weakness to every thing that is good Now Sanctification amendeth the corruption planted in our mindes and repaireth the decay of the Soul otherwise cast away and undone by Original Sin for man by Nature is an enemy to God full of wickedness and a servant of Sin This Natural corruption of the Minde Will and Affections which is amended by Sanctification we call the Flesh the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost we call Spirit and Grace is the effectual working of the Truth of the Gospel to the making of us indeed partakers of the Grace whereby we are justified before God Now no man can see the Riches of Christ so as to be affected with them without the help of the Spirit for there is a maner of seeing proper onely to the Saints and that is the work of the Spirit in them otherwise we may reade the Scriptures a thousand times over we may understand them yet we shall not be affected with them till the Holy Ghost shew them unto us This is the secret of God which he revealeth to those whom he meaneth to save Now as the evidence of our Justification is a sound and true Faith so the evidence of our Sanctification is a good and clear conscience which Sanctification ever presupposeth Justification it being a fruit and evidence thereof in which respect we are said to be justified by Works Jam. 2.24 that is declared or manifested to be justified by Works which are the fruits of Sanctification and that the fruits of Justification And we must likewise know That the Gifts of Sanctification that are simply necessary to Salvation without which no man of years of discretion can enter into the Kingdom of Heaven as Faith and Repentance considered in themselves may both wholly and finally be lost for there is nothing in them or their Nature in us or our Nature to make them or us unchangeable Angels fell when left unto themselves and nothing in its own Nature is unchangeable but God by whose Grace of corroboration unless those Graces of absolute necessity be confirmed in us they may perish fully and finally So that the Reason why the Elect after their calling do not fall from Grace is not in the nature of Faith or the constancy of Grace it self but proceedeth wholly from the merciful Promise of God made unto the Faithful The parts of Sanctification viz. 1. Mortification whereby the power tyranny and strength of Original sin is weakned and also by little and little abolished 2. Vivification or Quickning which is when Christ dwells and reigns in our hearts by his Spirit so as we can say We henceforth live not but Christ in us Another division of Sanctification is taken from the Faculties of Man as the Sanctification 1. Of the Minde being that part of man which frameth the Reason this Paul calleth Eph. 4.5 The Spirit of the minde which must be renewed the Sanctification whereof is called Rev. 3. The Eye-salve for it is a Grace clearing the dark Minde and dim Understanding enlightning it with the true knowledge of Gods Word 2. Of the Memory which is an aptness by Grace to keep good things specially the Doctrine of Salvation when it can retain what is good and agreeable to Gods Will whereby David was preserved from sinning Psal 119.11 3. Of the Conscience which is an aptness to testifie always truly that a mans sins are pardoned and that he preserveth in his heart a care to please God 2 Cor. 1.12 This Testimony was Pauls rejoycing and Hezekiahs comfort on his death-bed and this is when the conscience checks for the least sins before actual Repentance 4. Of the Will when God gives Grace truly to will good as to Believe Fear and Obey God when it can chuse that which is acceptable to God and resist that which is evil when a man can say That though he sinde not to perform that which is good yet to will good is present with him Rom. 1.18 5. Of the Affections which chiefly are Zeal of Gods Glory The Fear of God Hatred of Sin Joy of heart for the approach of the second coming of Christ A regard of Gods Commandments A contentment and quietness of minde in all conditions of life Love to God in Christ and to Christ in Man 2 Cor. 5.14 Rom. 9.3 An high Estimation of Christ and his Blood above all things in the world Phil. 3.8 To love our Neighbor and to have a base Estimation of our selves in regard of our sins and corruptions 6. Of the Appetite which is a holy ordering of our desires in Meat Drink Apparel Riches c. And the practice of Sobriety Chastity and Contentation by which the Appetite must be governed 7. Of the Body when all the Members of it are carefully kept and preserved from being the means to execute any sin and are made the Instruments of Righteousness 8. Of the Life which stands principally in three things 1. In an Endeavor to do the Will of God that herein we may testifie our Thankfulness 2. In Testifying our love to God in man 3. In Denial of our selves and resigning our selves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these 1. To feel our inward corruptions and to be displeased with our selves for them 2. To begin to hate sin and to grieve so oft as we offend God 3. To avoid the occasions of sin and to endeavor to do our duty using good means 4. To desire to sin no more and to pray to God for his Grace That we may not deceive our selves in this point of Sanctification consider That the Gifts and Graces of Gods Spirit are of two sorts viz. 1. General and common Graces whereby the corruption of mans Nature is onely restrained and limited for the maintaining of civil Societies that man with man may live in some order and quietness These and such like evil men may have for they are not sanctifying Vertues but rather shadows thereof which may be utterly taken away and quite lost as if they had never been given never had been received 2. More special and particular Graces whereby the corruption of mans Nature is mortified and in some part abolished and the Graces of Gods Image are renewed in man which in the Regenerate are true Christian vertues indeed These are of an higher nature and of greater importance then
same is both Man and Father but he is Man absolutely or in himself or according to his own Nature and Father in respect of another viz. his Son So it is one thing to be God another thing to be the Father's Son or the Holy Ghost and yet one and the same is both God and Father God in respect of himself or his own Nature Father in respect of the Son Now though this be alike in God and Man that both do communicate to another not his Person but his Essence yet is there an exceeding dissimilitude in the maner whereby the Divine Essence being infinite and the Humane being created and finite is communicated to another For in Men in the Father and the Son the Essence is as distinct as the Persons themselves the Father and the Son being not onely two persons but also two men distinct in Essences so that the Father is not that man which is the Son but in God the Persons are so distinct that yet the Essence remaineth common one and the same and therefore there are not three Gods but the Son is the same God in number which is the Father and the Holy Ghost Again in Persons Created he that begetteth doth not communicate his whole Essence to him that is begotten for then he should cease to be a man but onely a part but in uncreated Persons he that begetteth or inspireth communicateth his whole Essence to him that is begotten or proceedeth yet so that he who communicateth doth retain the same Essence and that whole And the Reason of both Differences is Because the Essence of Man is finite and divisible but the Essence of God infinite and indivisible and therefore the Deity may being the same and whole or intire be together both communicated and retained whereby the Persons are not any thing separated from the Essence but each of them are the very self-same whole Essence of the Divinity wherefore God or the Divine Essence is the Father is the Son is the Holy Ghost Thus the three Persons in the Trinity are all one one in Nature and Essence one in Will and Consent one in Vertue and Power what the one doth the other doth also the difference is onely in the maner of working This Mystery of the Trinity and Unity was taught from the beginning of the world howbeit the fuller revelation of it was reserved to the times of the Gospel when the light of this Truth outshined the Sun at noon Matth. 28.19 1 John 5.7 The Doctrine of the Trinity of Persons in the Unity of the Godhead must be held retained for these Reasons viz. 1. Because by it we may distinguish the True God from all false gods and idols 2. Because among all other points of Religion this is one of the chiefest being the very foundation thereof For it is not sufficient for us to know God as we can conceive of him in our own imaginations but we must know him as he hath revealed himself in his Word and it is not sufficient to Salvation to believe in God confusedly but we must believe in one God distinct in three Persons 3. This Doctrine directs us in the worshipping of God aright For Unity in Trinity and Trinity in Unity is to be worshipped one God must be worshipped in the Father in the Son and in the Holy Ghost And if we worship God the Father without the Son and the Holy Ghost or the Son without the Father the Holy Ghost or the Holy Ghost without the Father and the Son we worship nothing but an Idol Again if we worship the three Persons not as one God but as three Gods then likewise we make three Idols The difference of Essence Person is to be observed and held for these Reasons 1. Lest the Unity of the true God be distracted 2. Lest the Distinction of Persons be taken away 3. Lest another thing be understood by the name of Person then the truth of Gods Word declareth That in one Divine Essence are subsisting three Persons the Father Son and Holy Ghost each of which is one and the same true God or that one true God is three Persons truly distinct and those three Persons are one onely true God is proved thus viz. 1. By Testimonies of Scripture partly out of the Old Testament as Gen. 1.2 Isa 61.1 partly out of the New Mat. 28.19 Joh. 14.26 15.26 2 Cor. 13.13 1 Joh. 5.3 Tit. 5.3 Eph. 2.18 Gal. 4.6 2. By those places of Scripture which give unto those three the Father the Son and the Holy Ghost the Name of Jehovah and true God for those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly most plainly to the Son the Holy Ghost 3. By those places which attribute the same whole Divine Essence to the three Persons and shew that the Son is the proper Son of the Father most truly begotten of him and that the Holy Ghost is the Spirit of the Father and the Son the Son therefore and the Holy Ghost have the same and that whole Essence of the Deity which the Father hath the Son hath it communicated of the Father by being from everlasting born of him and the Holy Ghost of the Father and the Son by proceeding from them 4. By the places which give unto the three the same Attributes or Properties and perfections of the Divine Nature as Eternity Immensity Omnipotency c. 5. By those places which attribute to the three the same effects or works proper unto the Deity as Creation Preservation Government of the World also Miracles and the Salvation of the Church 6. By those places which yield to the three equal honor and worship and such as agreeth to the true God alone The three in the Trinity are called Persons Because they have proper things to distinguish them in regard either 1. Of themselves as 1. Father to beget and to be of himself Joh. 5.26 1.14 1 Joh. 5.1 2. Son to be begotten and to be the second Person Joh. 1.14 18. 3. Holy Ghost to proceed both from the Father and the Son Mat. 3.16 2. Of the Creatures as 1. The Father worketh through the Son by the Holy Ghost Eph. 2.10 Rom. 11.36 2. The Son worketh from the Father by the Holy Ghost 1 Cor. 8.6 Joh. 1.3 3. The Holy Ghost worketh from the Father and the Son Gen. 1.2 Joh 33.4 The things wherein they communicate with themselvs are these viz. 1. One is in another and possesseth another as the Father is in the Son and the Son in the Father and the Holy Ghost in them both Joh. 10.30 38. 14.10 11. 2. They have glory one of another Joh. 17.4 5 22 24 26. 3. They delight one in another as the Son is a delight to the Father and the Father to the Son and the Holy Ghost to them both Mat. 3.17 Joh. 5.20 The order of working in the Three Persons of the Trinity
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
whereby we who before were dead are again quickned and receive strength to perform the Law For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death and is become Spiritual that is the instrument of the Holy Ghost whereby he forcibly moveth our hearts to serve God Perfect Obedience is the Laws Command Do this and live which Morally doth stand For ever But Man 's faln and hath not power Now to obey it perfectly an hour Man thank thy self before thy fatal Fall Thou hadst sufficient power to keep them all Behold the Gospel th'Olive-Dove of Peace As Sin so Grace hence much more doth encrease Sin not therefore sin not Oh do not grieve That Blessed Spirit but Believe and live §. 4. The Word Preached IT hath been accounted State-policy to defend little Preaching and less Hearing but Ignorance can uphold no Kingdom Religion and the knowledge of it is the Pillar both of Church and State the want whereof is the cause of Tumults Insurrections and Seditions True Religion is a Bulwark and a Castle of Defence to any Kingdom the very chariots and horsemen of Israel 2 Kings 2.12 Now the Preaching of the Word of God is properly the Expounding of some part thereof teaching hence the duties to be followed and the sins to be avoided and exhorting to do accordingly so that every discourse upon a Text of Scripture is not Preaching but he that so Expoundeth and applyeth the Word that his Ministery may be as salt unto his hearers he it is that Preacheth the Word indeed And they who may Preach this Word of God are onely such as are outwardly sent of God ordinarily and when extraordinary necessity requireth then all such as are inwardly stirred up and enabled thereto by the Spirit of God The Word Preached by the inward operation of Gods holy Spirit is the ordinary means of working in our hearts Faith the instrument of our Justification and Salvation and this Word thus working Faith is the Gospel For the Law driveth to despair but the Gospel erecteth by Hope the Law threatneth and filleth with fear the Gospel promiseth and filleth with comfort the Law sheweth our miserable estate and what need we have of a Savior the Gospel sheweth a remedy against this misery and pointeth out unto us our Savior The Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the will of God is seen in the other heard which ought to be dispensed purely plainly and sincerely without the mixture of humane Inventions This was Pauls special care My word and my preaching saith he stood not in the inticing speech of mans wisdom but in plain evidence of the Spirit and of power that your faith should not be in the wisdom of men but in the power of God 1 Cor. 2.4 5. Indeed there is a place for Arts and Tongues and humane learning with every dispenser of the Word wherein he may use them with great commendation as in his private preparation but not in the publike dispensation whereby he seasoneth mens hearts unto God that the Word of God alone must do for to it alone belongs the Promise of the Spirit Isa 59.21 and therefore must he use great discretion in this Ministery endeavoring so to speak that the Spirit may take delight to accompany the same otherwise he may discourse a year of Sabbaths till he hath made his Lungs dryer then his matter yet all will be to as vain a purpose as his humane wisdom was for that onely is true preaching which expels the natural ignorance of mans heart and gives this light of knowledge to the minde and conscience which leadeth men unto God Again Ministers in dispensing Gods Word must content themselves with the Testimony of Scripture alone for the end of the Ministery is to work and confirm Faith and to settle and build up the Conscience in the truth of Religion and matters concerning Salvation which no other word can do save onely the Word of God in Scripture that hath sufficient authority in it self from which Conscience cannot appeal The order to be observed in Preaching 1. The Law is to be proposed that thence we may know our misery 2. That we may not despair after our misery is known unto us the Gospel is to be taught which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator and sheweth us the maner how we are to repent 3. The Law is again to be taught that it may be the level and square of our actions lest after we attain unto our delivery we prove careless and wanton The Duties required of Ministers in the delivery of the Word 1. It behoveth them to set themselves as in Gods presence and consider that they are his Messengers and speak in his name and are as it were his mouth 2. To aym at his glory who hath called them not at their own 3. Duly to come well prepared and provided as a wise Scribe taught to the Kingdom of heaven 4. To regard not onely the matter which they handle but the maner of handling 5. Not to gird and glance at sin to shew his own wit but to pierce the very heart of it with the two-edged Sword of Gods Word 6. To speak to the people with understanding not flying aloft above the reach and capacity of those to whom they speak 7. To content themselves with the purity and simplicity of the Word which is sufficient in it self to expound it self and able yea onely able to give direction and satisfaction to the Conscience The whole Exercise consisteth 1. Of Prayer 1. Before exercise and therein we must in the Name of Christ 1. Confess our sins And for the better performance whereof we must remember 1. The Majesty of God 2. The Mercy of God 3. Our own Unworthiness 2. Crave pardon for the same 3. Desire the continuance of Gods mercies and the assistance of his Spirit Generally in all things Particularly for that Exercise 2. After exercise consisting of these 2 parts 1. Invocation which is twofold 1. Particular as for the sanctifying of the particulars that have been propounded 2. General as for the Church Generally every where Particularly 1. For the Commonwealth 2. For Rulers in Authority 3. For the People and Commons 2. Thanksgiving for Gods Mercies bestowed 1. Upon the whole Church every where 2. Upon these Realms or upon any part or member of the same 2. Of Interpreting handling of the Word And in the deducting of the same these two things are to be stood upon 1. A preparation unto Doctrine wherein is shewed 1. The Coherence of the Text with the former if there be any or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled 3. The Division of it into the parts 4. The Paraphrase or sum of the words 2. Doctrine it self in
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
taken away God is as well in the field and in the private house as in the Church and yet Churches are ordained and used in a godly policy because a Congregation may more conveniently there meet to their mutual edification in the publike exercise of the Word and Prayer otherwise private houses were as good places for Gods worship as Churches if they were decent and convenient for edification for now in all places men may lift up pure hands unto God 1 Tim. 2.8 where it plainly appears That after the coming of Christ by whom the partition wall was broken down and both made one people to God all places were sanctified for prayer so as under the Gospel no one place is more holy then another yet it being Gods will to be worshipped publikely needful it is that there should be places fit for that purpose Thus the Corinthians had one place to worship God in 1 Cor. 11.20 though certain of the Inhabitants of Philippi went out to a Rivers side to pray on the Sabbath day Acts 16.13 but that was in time of persecution The Father Son and Holy Ghost is to be prayed unto we may pray unto the whole Trinity but more properly unto the first person God the Father in the Name of God the Son by the assistance of God the Holy Ghost So we pray unto the whole Trinity yet as the first person is the Fountain of the Deity we pray the Father by the Son through the Holy Ghost nor is it strange that we pray unto Christ for whose sake onely we are heard in our prayers for we pray unto him as he is the second person we have our prayers heard through him as he is our Mediator thus distinguishing his person from his office Prayer in general is twofold 1. Publike wherein words must be always used in a plain known distinct voyce 2. Private wherein the voyce is profitable but not simply necessary Two Rules of gesture in publike Prayer 1. It must alway be comely modest decent and uniform 2. It must serve as much as may be to express the inward sincerity of the heart without hypocrisie Again there is a twofold Prayer 1. One that is the voyce of our own spirit 2. Another that is the voyce of Gods Spirit in us that is when the Holy Ghost hath so sanctified the heart when he hath put it into such a holy frame of Grace that the heart comes to speak as it is quickned acted and moved from Gods Spirit This Spirit of Adoption makes us 1. Earnest and fervent in prayer 2. Bold and confident to God as to a Father so that we may know the voyce of Gods Spirit in our prayers by our boldness to and confidence in him for wicked men come to God as to a stranger the Saints as to a friend Prayer is one part of that holy worship of God called Invocation whereof there are four parts 1. Supplication when we intreat God to remove some evil from us 2. Prayer whereby we beg at the hands of God the gift of some good thing unto us 3. Intercession when as we intreat the Lord to grant some good thing unto our brethren or to remove some evil from them 4. Thanksgiving whereby we give laud and thanks to God for blessings received either by our selves or by our brethren The distinctions of Prayer in regard of the maner thereof viz. 1. Mental which is an opening inwardly of the desires of a mans heart to God without any outward manifestation of the same by word Neh. 2.4 Exod. 14.15 1 Sam. 1.13 2. Vocal and is that which is uttered with words 1 Kings 8.23 3. Sudden when upon some sudden occasion present the heart is instantly lift up unto God whether by sighs or words they are called Ejaculations of the heart and argue a holy familiarity with God yea a heavenly minde 4. Composed when a Christian setteth himself to make some solemn prayer unto God whether it be in the Church family closet field or any other place Dan. 6.10 to this kinde of Prayer preparation before-hand is very needful Eccl. 5.2 5. Conceived being that which he who uttereth the prayer inventeth and conceiveth himself which is very expedient and needful for these Reasons 1. It manifesteth the gift and power of the Spirit who can give both matter and maner words and affections who can suggest what to pray and how to pray 2. Every day we have new wants new assaults new sins and our petitions must be made according to our present wants our supplications according to our particular assaults and our confession according to our several sins 3. As God daily continueth and reneweth old blessings so also he addeth new to them 6. Prescribed when a set constant form is laid down before-hand and either conned by heart or read This is a good help to weak Christians if they endeavor to pray with the Spirit and with understanding 7. Publike when an Assembly of Saints publikely with one joynt-consent call upon God by the mouth of the Minister Joel 2.16 17. Neh. 8.1 6. For the maner of which publike prayer two things are very requisite viz. 1. Unanimity respecting the heart and affections for which an audible and intelligible voyce is necessary 2. Uniformity respecting the outward reverent carriage and humble gesture in prayer 8. Private which is made by one alone or by some few together 2 Kings 4.33 Luke 9.28 Acts 10.30 This especially belongeth to the Master of a Family 9. Secret which is made by one alone none being present but God and he that prayeth This may be in a close chamber or closet Mat. 6.6 or on a desolate Mountain Mark 1.35 or in a secret field Gen. 24.63 or on any house top Acts 10.9 or in any other place 1 Tim. 2.8 10. Extraordinary which after an extraordinary maner even above our usual custom is poured out before God consisting partly in ardency of affection as in Christ Luke 22.44 Heb. 5.7 in Moses Exod. 32.32 and in the King of Nineveh Jonah 3.8 and partly in continuance of time as Jacob a whole night Gen. 32.24 so did David 2 Sam. 12.16 and Christ Luke 6.12 Moses a whole day Exod. 17.12 so did Joshua and the Elders of Israel Josh 7.6 We must pray 1. For the glory of God always and that without any limitation or condition 2. For our own good 1. The salvation of Soul and that without any condition 2. In this present life but with this condition so far forth as it may stand with Gods glory and be for our own good The conditions and circumstances of true prayer viz. 1. A direction of it unto the true God and him onely 2. In the mediation of Christ not without a Mediator as Pagans nor in the name of any other Mediator as Papists 3. The knowledge of Gods Commandment in requiring us to pray else we doubt of being heard 4. The knowledge of those things which are to be asked else we mock
five things are necessarily to be looked into 1. The affection of him that prayeth viz. he must be sensible of his wants and sins 2. The causes of Invocation whereof Gods Command is the chiefest 3. Who is to be prayed unto viz. God onely not Saints nor Angels 4. In and through whose name and mediation we are to pray that is in the name and mediation of Christ onely 5. What we are to pray for viz. Blessings Temporal Spiritual Eternal To the affection of him that prayeth is required 1. That he divest himself of all vain thoughts of his own worth 2. That by a stedfast faith his soul be inflamed as it were all afire to pray 3. That he be truly sensible of his own wants 4. That he prostrate himself before the Lord in true penitence 5. That his prayer be serious and persevering The causes of Invocation are 1. The Command of God who hath required this service from us 2. The Promise of God for the hearing of the prayers of such as cry unto him 3. The sense of our own misery and wants with the distress of the whole Church 4. Our victory over temptations 5. That our heart by the use of prayer may be inflamed after the true worship of God 6. The example of Christ and all the Saints whose greatest care was to call upon God God onely is the true object of prayer and is alone to be prayed unto for these Reasons 1. He onely knoweth Jer. 17.10 whether our desires come from the heart or onely from the teeth outward and so knoweth whether it be true prayer or no. 2. He onely is every where present Jer. 23.23 in all places to hear the suits of all persons 3. He onely is Almighty Jer. 32.27 able to grant what suit soever we shall ask God onely not Angel Saint nor any other Creature is to be prayed unto and that for these Reasons viz. 1. We must pray to none but to whom we say Our Father Mat. 6.9 2. In whom alone we must believe to him alone must we pray Rom. 10.14 3. To whom alone and onely we can ascribe Omnipresence Omnipotency Omnisciency and the like to him alone must we pray 1 Tim. 2.8 4. It is the Commandment of God himself that we should serve and worship him alone Mat. 4.10 5. No creature can be helpful to any other further then God suffereth and enableth it 6. It is no sufficient ground to move us to call upon a creature because it may be helpful for then any unreasonable creatures might be prayed unto which is a most unreasonable thing for any reasonable man to do 7. Difference must be made between Civil and Divine religious prayer which is made to God alone with assurance of faith and perswasion of Divine Attributes in him together with religious Adoration which is proper to the Divine Majesty Rev. 19.10 and to be performed to no creature neither Angel Rev. 22.9 nor Man Acts 10.26 But Civil prayer is that which is made onely in civil respects requesting that of man which we are perswaded he is able to help us in This is not properly Prayer Christ must be prayed unto in a double respect 1. As God the giver of all good things together with the Father and the Holy Ghost 2. As a Mediator and Intercessor that in and through him we may be heard that he would pray the Father for us and that he would prefer unto him all our sighs and petitions For he is a Priest for ever Psal 110. The things to be asked in Prayer are 1. Spiritual which we are to pray for without any exception or condition 2. Temporal with this condition If it be Gods will and pleasure so also in things Spiritual less necessary to Salvation as Hope Joy in the feeling of Gods mercy in distress c. Though corporal and other things not simply necessary to Salvation are not simply to be prayed for yet conditionally for these Reasons 1. That the desire of corporal things may be an exercise of our faith and confirm our trust and confidence of obtaining things Spiritual and available to Salvation 2. That we may consider and confess the providence of God that nothing befals us by chance or fortune The Reasons why God would have us obtain by Prayer what he hath determined to give 1. That we may be kept in some fear reverence of him 2. That he may the more declare his love by hearing our complaints 3. That we may be the better acquainted with his excellent majesty 4. That we may give him the acknowledgement of all good things God useth to grant our Prayers two ways 1. By giving the very thing it self we ask 2. By giving something answerable thereto when not the thing it self God never grants some mens requests for these Reasons viz. 1. Because they make their prayers but not according to his will either failing in the time as did the foolish virgins Mat. 25.11 12. or in the thing they ask as did the sons of Zebedee Mat. 20.22 2. Because they doubt and waver in prayer for such shall receive nothing of the Lord Jam. 1.6 7. 3. Because they ask it for wrong ends as not so much to promote Gods honor thereby as to consume it on their own lusts Jam. 4.5 So God sometimes defers his answer for these Reasons 1. When we ask amiss which may be done though the heart be right as out of mistake or out of want of judgement though it may be the intention be good 2. When we are not fitted for mercies yet God then tenders us in the case we are in 3. To make us pray the more fervently and to make us prize his blessings the higher 4. When it crosseth some other secret passage of Gods providence 5. To keep us in humility and prevent Spiritual pride thus Paul was denyed the removing of the buffeting of Satan Though God knows our wants before we pray yet ought we to pray for we pray not to inform the Lord of our wants but for other causes as 1. To stir up our hearts to seek unto Gods presence and favor 2. To exercise our faith in the meditation of Gods Promises 3. To ease our woful hearts by pouring them out unto the Lord. 4. To testifie our obedience unto Gods Commandments and our trust in his Providence for the receiving every good thing we desire Our reverence in prayer must shew it self 1. In the holy disposition of the heart and affections toward the Lord when the minde is not carried away with by thoughts but applieth it self wholly and onely to the present service it hath in hand 2. In the comely gesture of the body beseeming so holy an action done to so high a Majesty 3. In the humble and reverent uttering of our requests having before-hand well considered the things we are to utter before God It is necessary that the Spirit should pray and so we pray in the Spirit for these Reasons 1. In regard of
our natural estate we have no ability to pray 2 Cor. 3.5 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us we have still need of the present effectual and continual work of Gods holy Spirit Phil. 1.6 3. Though we knew how to pray yet would not our prayers be acceptable to God except they came from his Spirit for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God Rom. 8.27 The means to pray aright in the Spirit 1. Labor for Gods sanctifying Spirit which is gotten by the Ministery of the word 2 Cor. 3.8 2. Having the Spirit we must go along with him and follow his good motions pouring forth those desires which he suggesteth unto us giving unto God that which is Gods Mat. 22. 3. We must take heed that at any time we grieve not the holy Spirit of God which may be done two ways 1. By quenching the good motions thereof through carelesness 1 Thess 5.19 2. By resisting the Spirit through our rebellion Acts 7.51 Prayer must be alway accompanied with thanksgiving the matter whereof may be thus distinguished viz. 1. In regard of the nature and kinde of benefits and they are either Good things bestowed or Evil things removed 2. In regard of the quality of them viz. 1. Spiritual blessings which are 1. Bestowed here on earth in the rank whereof must be accounted these four 1. The ground of them which is Election 2. The meritorious cause of them that is our Redemption under which must be comprised 1. The price of our Redemption which is Christs Blood 2. The special fruits thereof as Reconciliation Adoption Remission Imputation of Righteousness c. 3. The means of applying the benefits of our Election and Redemption namely the effectual operation of Gods Spirit under which are comptised Vocation Regeneration Sanctification and such sanctifying Graces as we finde and feel in our selves wrought as Knowledge Faith Hope Love Repentance Patience New-Obedience c. together with the blessed fruits of them as Peace in Conscience Joy in the Spirit holy security c. 4. The means which he Spirit useth to work encrease all these Graces are to be remembred as The Ministery of the Word and Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithful Ministers of publike Assemblies and the like 2. Reserved in heaven such as eye hath not seen nor ear heard nor hath entred into the heart of man 2. Temporal therein such as concern 1. Mankinde in general 2. The whole Church 3. The Common-wealth 4. Families 5. Our own persons 3. In regard of the maner of bestowing them 1. Already given 2. Promised to be given 4. In regard of the persons on whom they are bestowed viz. Our selves Others Evils removed for which thanks is to be given are Publike Both Spiritual Private Both Temporal In like maner thanksgiving is Publike For Good things bestowed Private For Evil things removed Proofs of Scripture applied to particular occasions of thanksgiving viz. 1. For all maner of Spiritual blessings in general Eph. 1.3 c. 2. For the Author of them all Christ Jesus Luke 2.13 14. 3. For the outward means of working these Spiritual blessings Coloss 1.3 4 c. 4. For the inward efficacy of Gods Spirit 1 Thess 1.2 5. 5. For Temporal blessings Christ gave thanks for food Joh. 6.11 Hannah for a childe 1 Sam. 2.1 Jacob for riches Gen. 32.10 and Abrahams servant for prospering his journey Gen. 24.48 6. For blessings on others thus the Queen of Sheba praised God for his blessings on Israel 1 Kings 10.9 and the Christian Jews for the Gospel revealed to the Gentiles Acts 11.18 7. For publike blessings concerning the Church Col. 1.3 6. Acts 2.47 4.24 8. For the Commonwealth 1 Kings 1.40 8.62 66. 9. For general blessings on mankinde Psal 8.1 6. 10. For blessings on ones Family thus is Jacob thankful Gen. 35.7 11. For private blessings Leah praised God for a son Gen. 29.3 and Hezekiah for his health Isa 38.19 12. For evils removed Exod. 15.1 c. Psal 124.6 13. For publike Spiritual evils removed as Idolatry in Hezekiahs time 2 Chron. 29.30 14. For private Spiritual evils prevented 1 Sam. 25.32 15. For adversity Job blessed God and the Apostles rejoyce for suffering Acts 5.41 16. For good things promised and not enjoyed Heb. 11.13 General directions for thanksgiving viz. 1. That we lift up our eyes unto the Author of all blessings being perswaded that they are brought unto us by Gods good guiding Providence and not by chance or fortune 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth even his own Free-grace Ezek. 33.19 A gift the more free it is the more praise-worthy 3. That we take particular distinct notice of Gods blessings and so particularly acknowledge them and accordingly give thanks unto the Lord for them 4. That we accept Gods blessings as tokens of his love and favor and accordingly rejoyce in them Psal 138.2 5. That we observe what God hath bestowed on us above others and what others want that we have Psal 147.19 20. 6. That we duly weigh how unworthy we are of the very least of Gods favors even the least crumb we eat or drop we drink Thus did Jacob Gen. 32.10 Particular directions for extraordinary and solemn thanksgiving viz. 1. A day must be set apart and sanctified thereto Thus was it in Esthers time Esth 9.17 c. 2. Assemblies must meet together Thus Jehoshaphat assembled the people on a day set apart to praise God solemnly 2 Chron. 20.26 3. The solemn worship must on that day be performed to God 4. The sanctification of that day must be helped by preaching the Word which help the people of God desired and obtained in Ezra's time Neh. 8.1 c. 5. A solemn Vow and Covenant must then be made with God to binde us more carefully and more conscionably to testifie the truth of our thankfulness by our constant and faithful subjection to his will 2 Chron. 15.12 c. 6. Psalms of praise must then be sung This help the Psalmist doth much press Psal 81.1 2 c. 7. It is meet that feasts be then made in time of Rejoycing the creatures may be more liberally used then at other times but with respect to sobriety and charity By prayer is love wrought four ways 1. It obtaineth it for when we cry earnestly God will not deny us 2. It brings us to communion with God to converse and be familiar with him which breeds love 3. In prayer God shews himself when we are much in calling upon and praising God he delights to shew himself to such a man yea at such a time for the most part 4. It exerciseth love if thou wouldst be abundant in love be fervent and frequent in prayer The properties
in the very Proeme of his prayer doth admonish us of mutual love 1. Because there is no true praying without the true love of our Neighbor neither can we be perswaded that God heareth us 2. Because without the love of our Neighbor there is no true faith and without faith there is no true prayer Christ willeth us to say Our Father not My Father for these Reasons 1. Thereby to raise in us a confidence and full perswasion that we shall be heard for because the whole Church doth with one consent pray unto him he doth not reject her for his Promise sake 2. To teach us that we hold each member of the Church as our brother Gen. 13.8 3. That in prayer we must consider Christ and his Church as one body and make him our Father who is the Father of Christ our elder brother his by generation ours by regeneration his by Nature ours by Grace 4. That we must pray as well in charity for others as for our selves James 5.16 Now they whom we are to pray for may be distinguished into this rank or order 1. All such as are effectually called by the preaching of the word 2. For all such as God in his eternal secret Counsel hath appointed unto life but are not yet called from their wandrings to be of one sheepfold under one Shepherd Joh. 17.20 3. For particular persons of whom we have received benefit under whose Government we live or which be more dear or near unto us in the flesh 2 Cor. 9.12 4. For such as whose necessity is more specially made known unto us as of danger or distress Jam. 5.14 5. For men generally of all estates and conditions 1 Tim. 2.3 as Jews Turks Heathen and seduced Papists 6. For our Enemies and those that hate us Matth. 5.41 God the Father is the Father 1. Of Christ 1. By Nature begetting him as he is the Son of his own Substance before all worlds by communicating unto him his whole Essence or Godhead 2. By the Grace of personal Union as Christ is Man for the Manhood of Christ doth wholly subsist in the Godhead of the second Person and therefore Christ as he is Man not his Manhood which is a Nature not a Person may well be called the Son of God 2. Of us not by Nature or in regard of personal Union but by the Grace of Adoption in Christ Gal. 4.4 5. And this Grace we receive when we truly believe in his Name Joh. 3.12 Gal. 3.26 The Name of Father in this place is taken Essentially for these Reasons viz. 1. Because the Name of Father is not here put with another person of the Godhead but with the Creature of whom he is invocated 2. The invocating of one person doth not exclude the others when mention is made of their eternal and outward works 3. We cannot consider God the Father but in the Son the Mediator 4. Christ hath taught us to invocate him also and he giveth the Holy Ghost For we have received not the spirit of bondage to fear again but the Spirit of Adoption whereby we cry Abba Father And the same Spirit beareth witness with our spirits that we are the children of God Rom. 8.15 16. Again God is called Our Father 1. In respect of our Creation Luke 3.38 2. In respect of our Redemption and receiving into favor by his Son our Mediator for whose sake we are adopted 3. In respect of our Sanctification or Regeneration by the Holy Ghost in Christ The Instructions arising from this Title Father here given to God 1. We must hence learn whom to direct our prayers unto not to Saints Angels or any other creature but to God alone for these Reasons 1. Because this is a perfect patern of true prayer wanting no direction for the right performance of this part of God worship 2. Because God onely is the Author and giver of all good things Jam. 1.16 therefore we must ask them of him alone 3. Because the Lord onely who is Infinite and Omnipotent can hear all mens prayers at all times and in all places 2. We may hereby see in what order we must direct our prayers unto God the Father in the Mediation of the Son by the Assistance of the Holy Ghost neither severing the persons from the Godhead nor the Godhead from the Persons whereof the Father is first the Son is the second the Holy Ghost the third in order though not in time or greatness Thus must we worship him even one God in three Persons and three Persons in one God 3. In this Title Father we see the true ground of that boldness wherewith Gods children come before God in prayer namely that interest in the Covenant of Grace in Christ in whom God is become their Father 4. We are hereby taught how to dispose our selves towards God when we come before him in prayer namely as children and this stands especially in four things 1. In due reverence both of heart and gesture 2. In true humility from our hearts renouncing our own merit and our own wills and relying wholly on Christs Righteousness and on the will of God in him 3. In true contrition and sorrow of heart for our own sins whereby we have offended God who hath been so gracious and merciful a Father unto us in Christ 4. In a sound purpose of heart to break off the course of all sin and to walk before God in new obedience to all his Commandments The Instructions arising from the words Our Father 1. We must apply to our selves all the Promises of God in Christ touching Righteousness and life everlasting for he that makes them is our Father therefore they belong to us that be his children 2. This teacheth us when we pray to be mindeful of Gods whole Militant Church and People 3. Hence we learn how we must come affected towards our Brethren when we pray to God namely lovingly and peaceably as to children of the same Father 4. Here we see that all true Believers whether high or low poor or rich are in equal condition in regard of God for here Christ teacheth every one to say Our Father Hence it followeth That wicked men living in sin cannot pray all their supposed praying is but a vain beating of the Air with a sound of words neither shall they speed otherwise then Esau did though they cry aloud with strong and bitter cryes yet pray they ought it being a common duty required of all men but pray they cannot yea they sin if they pray such a maze or labyrinth doth sin bring them into but true Believers with confidence approach the Throne of Grace and in an holy boldness say Our Father Father a word of Faith doth seem to be And Our no less importing Charity The one proclaims If thou wilt live Do this The other says Believe and thou hast bliss The Law and Gospel both comprised be In this most happy short Epitomy Bless'd Savior in two words thou hast taught us
are not spoken circumscriptively as though God were contained in the Heaven or as though if the Heavens were not God could not be as the Inhabitants of the Earth cannot be when the Earth ceaseth for God was before all Heavens and Earth and Creatures but because his glorious Presence and Attributes are most eminently visible in Heaven and also to set forth his most mighty power Psal 115.3 he is by an excellency said to be in Heaven Heav'n is thy Throne Great God how then dare we Who but the Creatures of thy Footstool be Look Heaven-wards and cast an eye aloft Or lift hands to ' gainst which we have so oft This Charter thou hast seal'd us by thy Son The Priviledge of our Adoption Heav'n thy Throne Vanish distrust carnal fear Thou canst our Prayers grant as soon as hear But teach us by thy Spirit this holy skill To ask in Faith what answers to thy will §. 5. Hallowed be thy Name BY the Name of God is meant the whole worship of God or Gods Name is any thing that may be referred unto God in which he may be considered as his Word his Sacraments his Servants and his Works So that by the Name of the Lord we are to understand That whatsoever it is whereby the Lord is made known unto us according to his most glorious Attributes as Wisdom Power Justice Mercy c. and this may be either by his Titles his Word or his Works Now we must know That Gods Name cannot be more sanctified in it self then it is but the sanctifying of it that we here pray for is That it may be sanctified in us which may be when it heareth well by our walking worthy of this holy Name which is amongst us called upon and professed for contrariwise it is said to be blasphemed Rom. 2.24 And whereas thy Name O Lord is used as unholy by prophane worldlings vindicate and deliver it from such abuses and make us to stand for thine honor against such and provide for the preservation of the same from being used as a common thing working in all thy people an holy consent to hallow it together abstaining from all common unworthy usage thereof And open our eyes that we may know thee aright and may discern thy Power Wisdom Justice and Mercy and enlarge our hearts that we may sanctifie thee in them by making thee our Fear Love Joy and Confidence and open our lips that we may bless thee for thy goodness yea open our eyes that we may see thee in thy Works and strike our hearts with reverence of thy Name appearing in them and grant that when we use any one of them we may honor thee in our sober and sanctified use thereof This Petition comes in the first place because it is the end and scope of all the other for the end of all things must be Gods glory and it is placed before Thy Kingdom come to teach us That no man can be a true Subject of Gods Kingdom unless that in his heart he maketh principal account of Gods glory Thus the first of the three first Petitions in the Lords Prayer concerning God immediately concerns Gods glory it self The other two the means whereby Gods glory is manifested and enlarged amongst men For Gods glory is then manifested and his Name hallowed among men when his Kingdom doth come and his Will is done And this order of the Petitions that the first three concern Gods glory the other three our selves teacheth us how gracious the Lords is towards us sinful men allowing us if we come with one request for the advancement of his glory to come with another for our own benefit if with three for him with three for our selves also but first in order are his three for if we seek our selves first and chiefly we ask in vain The order of placing the Petitions concerning Gods glory first and then those concerning our selves teacheth 1. That God is absolutely to be respected and for himself but Man for Gods cause 2. That the first and main thing by the Lord intended in Creating all is his own glory and whatsoever is good for man is subordinate to this and onely so far forth to be sought after as it maketh for Gods glory 3. That the glory of the Lords Name is so dear unto him as that he did not onely make it his Mark in the Creation but in every particular duty done by man he setteth it still as his Mark as here in Prayer in giving the Law in the Gospel at the very Nativity of the Blessed One the Angels are heard lauding and glorifying God The Name of God signifieth 1. God himself Psal 116.13 2. Gods Commandment and Charge his Divine Will and Authority Mat. 28.19 3. The Divine Attributes Properties and Works of God in which signification it is here principally understood Holy signifieth 1. All the Properties of God for all the vertues of God are holiness 2. That holiness which is in his Creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses The word of Hallowing is here taken in all these three senses To hallow or sanctifie is in Scripture used three ways viz. 1. Of us 1. When we hallow or sanctifie our selves and others that is when as touching external and outward things we prepare our selves and others to glorifie God 2. When we hallow and sanctifie God that is 1. When we acknowledge God to be holy or to be such as he hath declared himself in his word and works 2. When we profess God to be holy and so magnifie him according to his will both in minde and word as also in deed and works 3. When we refer the true Doctrine knowledge and profession of Gods holiness and likewise our Prayers and actions and even our whole life unto that end whereunto we ought and whether God hath commanded it to be referred that is to the glory and worship of God himself 2. Of God when he doth sanctifie others 1. Inwardly by his holy Spirit 2. Outwardly by his word which he effectuateth 1. By seperating them from their sins 2. By reviving and quickning them by his holy Spirit 3. By the continuing of both 3. Of Christ 1. Passively because 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship 2. The humane Nature of Christ was consecrated out of that whole lump or mass that is was selected from among all Creatures to the union with the Word 3. His humane Nature was preserved from sin for the performance of the Mediatorship 4. Because Christ is hallowed and sanctified of us 2. Actively because he sanctifieth 1. Himself 1. As he is the Word the Word did sanctifie with his Father that flesh which he took by preserving the same from sin and by endowing it with all gifts 2. As he is Mediator he sanctified himself by his voluntary
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
come desire that God will by his Son our Mediator 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his Word and the working of the Holy Ghost 3. Rule his Church gathered and us the members thereof with his Holy Spirit 4. Defend us and his whole Church against our Enemies and Tyrants 5. Cast away his and our enemies into eternal pains 6. At length deliver his Church and glorifie us in the world to come Again The Kingdom of God is twofold viz. 1. General which is his absolute Power and Soveraignty whereby he ruleth all things in Heaven in Earth and in Hell even the Devils themselves Psa 103.19 This we acknowledge in the conclusion of the Lords Prayer but pray not for it in this Petition because nothing can hinder it 2. Special which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit And called special because it is not exercised over all the World but only over all the elect whō he hath ordained unto eternal life This special Kingdom of God is twofold viz. 1. Of Grace which is a Spiritual estate because 1. It is principally exercised in the Conscience 2. This Regiment in the Conscience is by the Spirit of God Wherein God makes men willingly subject to the written word of his Spirit which is a voluntary subjection of the whole man in soul body and Spirit to the Will of God reveal'd in his Word This subjection which indeed is perfect freedom stands in these 3 things especially Rom. 14.17 18. 1. In Righteousness that is 1. In Christs Righteousness imputed 2. In the Righteousness of a good Conscience the ground whereof is Sanctification by the Spirit which Christ gives to whom he justifies 2. In Peace that is Peace of Conscience towards God and peace with Gods Church yea with all Creatures so far forth as is needful for them Under which is comprehended love for as Righteousness concerns the person in soul and body so Peace respects all duties and actions of the life Righteousness is the Root whence springeth this Peace for when the heart is sanctified the life is reformed 3. In Joy in the Holy Ghost which is a fruit of both the former respecting especially the state of affliction for when a man is justified and sanctified and hath peace towards God then ariseth in his heart a Spiritual delight in God in all estates Now whosoever hath these three branches of this Spiritual subjection is a good Subject in the Kingdom of Grace 2. Of Glory which is the blessed estate of Gods Elect in Heaven whereby God in Christ becomes all things unto them immediately all things needful to the perfection of felicity The state of grace in this life is the beginning and entrance to the state of glory the state of glory in the life to come is the perfection of the state of grace And this special Kingdom of God in both these estates do we in this Petition pray for Understand therefore this Petition of the special Kingdom the coming whereof is in four degrees viz. 1. Let it be erected where it is not 2. Let it be confirmed and continued where it is Let it not be abolished by Persecution corrupted by Heresie vanish by Hypocrisie or degenerate and grow into the contrary by Prophaneness 3. Let it be restored where it is decayed or corrupted in doctrine or maners Restore such as are faln by weakness and purge the Errors of such as are seduced 4. Let it be perfected and made compleat by hastning the Marriage-day the eternal Jubile of Joy unconceiveable much more unutterable such as neither eye hath seen nor ear heard nor heart conceived and by finally destroying Sin Death the Devil and every enemy Thy Kingdom come that is to us men in the world then it cometh when God doth erect and establish the same in their hearts Now unto perfection it comes by five degrees viz. 1. When God gives unto men the outward means of Salvation wherein he doth reveal his grace and favor in Christ Thus the Gospel preached is called The word of the Kingdom Mat. 13.19 and The Kingdom of God Luke 11.20 17.21 2. When the word preached enlightens the minde so as a man knows and understands the mystery of the Gospel which is the Law of this Kingdom 3. When a man is thereby regenerate and so brought into this Kingdom for by Regeneration we have effectual entrance into the state of grace whereby Christ rules in us by his word and Spirit and we yield subjection unto him 4. At the end of this life when the body goeth to the earth but the soul to God that gave it being translated to the joys of heaven in the glory of this Kingdom 5. At the last Judgement when body and soul being reunited are both made partakers of this Kingdoms glory And this is the full and perfect coming of it In this kingdom are observable these things especially 1. That Christ is King Mat. 2.2 2. That the Subjects are true Christians Psal 2.8 Angels and Saints 3. That the Laws are the Word Psal 119.105 and the efficacy of the Holy Ghost 4. The enemies are Satan Sin Death Hell Damnation the Flesh the World and the Wicked Eph. 6.12 Rom. 6.12 8.1 1 Cor. 15.51 Gal. 5.17 Gen. 3.15 5. The Rewards are the good things of this life and eternal happiness in that to come Mark 10.30 6. The Chastisements are afflictions Heb. 12.6 7. The Weapons are Faith Hope Love the Word and Prayer Eph. 6.16 8. The Time of it is to the worlds end Mat. 28.20 9. The place is this world and the world to come Rev. 5.10 Mat. 25.34 10. The Officers are Preachers 2 Cor. 5.20 11. The Vice-gerents are Governors Isa 49.25 12. It is exercised upon the Conscience of man Rom. 14.17 Again the Head or King of this Kingdom is God the Father the Son and the Holy Ghost There is but one King because there is but one God 1. The Father is King and Ruleth by the Son and the Holy Ghost 2. The Son is King because 1. He sitteth God at the right hand of God and Ruleth with equal power with the Father 2. He is Mediator by whom God worketh immediately and giveth the Holy Ghost The enemies of this Kingdom are 1. Partly in the Church as Hypocrites who challenge to themselves the Name and Title of the Kingdom when as they are nothing less 2. Partly without the Church as Turks Jews and all such as defend Errors against the ground and foundation of the true Religion It appears from what hath been said That the Kingdom of God cometh to us four ways viz. 1. By the Preaching of the Gospel whereby is revealed the light of the true and heavenly Doctrine 2. By Conversion when some are converted and are endued with Faith and Repentance 3. By making progress or encrease when the godly receive encrease or
adversity because it cometh unto us by the will of God 5. That God would turn the hearts of all men from sin and bring them every where to the obedience of his will 6. That Events such as are not contrary to Gods will that is that such things may come to pass which so please him 7. That God would bless and prosper our actions and counsels that no other Events may follow them but such as himself knoweth may most serve for his glory and our salvation 8. That God would hasten that time and state unto us wherein we shall perfectly do the will of God that is our state of glory Rules of obeying Gods will 1. Obey Gods will absolutely and for himself obey man onely in God and for God 2. Obey God in the maner as well as in the matter which he commandeth 3. In doing the works of piety let them give place if unfaigned necessity require and calleth to a work of Charity 4. Let the works of thy private Calling give place to works of the publike calling and general as if thou be laboring on the six days the Lord calling to his House by his worship there thou must attend it Lev. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling being contrary if a man at any time hath such That all our obedience to Gods will may be the better accepted of him it must have these three properties 1. Chearfulness and readiness God loveth the chearful giver 2. Sincerity which is heartily and from the Spirit approving our selves to God and not affecting the applause and praise of men 3. Universality which is in all and every particular thing thus Job is approved obediently professing his subjection to God though he should aggravate his misery and kill him The way how to become chearful doers of the will of God or the duties required by this petition to be practised by us that Gods will may be done 1. We must prove what is the good and acceptable will of God Rom. 12.2 that is we must by often tryal of our actions by the Word of God become expert in Gods will and esteem highly of it be it never so contrary to carnal Reason Thus Abraham did Gen. 22.3 2. We must lay aside our own wills and be possessed with a base conceit thereof not leaning thereon 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins and for the salvation of our souls whereby we may shew our selves thankful to God for so great a mercy 4. We must consider that we are the Temples of the Holy Ghost which is a wonderful dignity to sinful men and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwelleth in us 5. We must consider the blessings of God bestowed on us both in soul and body one by one and this will move us to love God which love we shall shew in doing his will 1 Joh. 5.3 6. Let us consider the threatnings of God against sin and his Judgements upon them that live in sin and these will help to restrain our corruptions that they break not forth into action 7. We must be strict in the matter of sin making conscience of every evil way yea even of the first motions unto sin that never come to consent for this Petition for obedience respects not onely our words and deeds but also our secret thoughts for even they must be brought to obedience unto God 2 Cor. 10.5 8. We must seek to cut off all things that hinder us from doing Gods will we must use Spiritual means and pray for the Spirit to mortifie and crucifie the lusts of the flesh Rom. 8.13 which makes us rebels against God in transgressing his will Now the ground of this work is the death of our Saviour Christ applyed by true Faith to our corrupt hearts 9. We must not live inordinately but in that sort which God hath enjoyned Christians in his word every one godly in the general calling of a Christian and faithfully and conscionably in his particular calling whether of Church State or Family 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever for it is the will of God that through manifold afflictions we should enter into his Kingdom This Petition teacheth us to bewail 1. Our natural disposition whereby we are prone to rebel against the will of God 2. Our natural hypocrisie even that which remaineth in us after grace received 3. Though we have never so much grace yet to lament and bewail our want of obedience in all good duties because the best of us all fail in the maner of doing them 4. Our impatience that when God layeth any crosses upon us we cannot as we ought endure them patiently and thankfully 5. Our slack and imperfect obedience yea privy pride proud presumption deadness of Spirit secret hypocrisie and other weaknesses incident to us even in our best services 6. The sins of others whereby they disobey the will of God and so rebel against him whereby he is dishonored and therefore must we be passionately grieved for the sins of others and labor to reclaim them In the supplication of this petition we pray 1. For grace to deny our own wills and ways 2. For understanding of the will of God which without it we cannot perform 3. For faith whereby to believe that the will of God revealed unto us is the will of God 4. For power to obey the holy whole will of God which is both active in doing and passive in suffering In the deprecation of this Petition we pray against 1. Rebellion or an obstinate offending against the known will of God 2. Prophaneness which is an undervaluing estimation of holy duties 3. Hypocrisie which is a drawing near to God with the lips but estranging the heart from him 4. Natural Corruption which draweth away to disobedience enticing to evil 5. Wea riness in well-doing a refusing to go forward and a turning back again 6. Impatience murmuring at crosses and discontent at Gods Providence The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified 2. For the knowledge of Gods will for faith and desires in truth to obey the will of God in all things all the days of our life In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels which will not stand with their humor who account zeal in Religion affected preciseness But such as call God Father in sincerity must set before them the obedience of the holy Angels as a patern for their imitation to a like resemblance although not to a like equality of perfection Now in them we may observe these things for us to follow 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ 1
our own Righteousness 6. Malice and thirsting after revenge when injury hath been offered us To prevent and avoid which we must consider 1. How much the Lord hath forgiven us for Christs sake 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies the Devil alone is an implacable enemy 3. That the way of grace is thus stopped up and consequently the way of glory The Thanksgiving of this Petition is For illumination to see our sins for a sight and sense of our sins and for blindeness Spiritual expelled for Sanctification to turn us from sin for hard hearts mollified and for the extremes and bars of Grace Despair and Presumption removed for Justification to deliver us by the death of Christ from all sin for Love abounding where offences against us abound and for Malice banished and purged out of us that howsoever we sustain many grievous wrongs at the hands of men yet are we contented yea chearfully willing to forgive them all even as God for Christs sake hath forgiven us The Moral Law doth to Obedience binde The Vniversal Race of all Mankinde Which not perform'd by us we must endure The penal Statute of the Forfeiture ' Less he who as our blessed Surety stood Cancel the Obligation with his Blood This for the Faithful's done 't is now our part To Cancel to remit with all our heart Others their Debts that we for ours ne're may Be call'd t' Account at the Grand Audit-Day §. 10. And lead us not into Temptation but deliver us from evil THis Petition in order is immediately subjoyned after the other craving the pardon of sin to teach us That this is not the onely care of Christians to seek to have sins pardoned but for the time to come earnestly to strive against and resist it the Christian mans life being a continual warfare So that there be two Petitions for the soul but one for the body teaching us That our care for the estate Spiritual ought to be double to our care for things Temporal Lead us not into Temptation but c. that is Suffer us not to be tempted above our power or so that either we sin or wholly revolt from thee but strengthen us in our Temptations by thy holy Spirit and deliver us from evil as the cause thereof wherein we pray That the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil to the committing of sin but that he would deliver us from the evil of all Temptations both of sin and damnation Lead us not into Temptation which we cannot bear so Augustine Redeem us from evil that we be not carried by Temptations so Calvin And we pray thus not that we may always be free which cannot be but that we may not be overwhelmed overcome and made subject to Temptations when we are by them assaulted But deliver us from evil that is Withdraw not thy Grace from us leave us not to our own lusts neither deliver us over to Satan to be hardned but in all assaults stand thou by us that our faith may not fail and deliver us from the evil both of sin and punishment So that the meaning hereof may be this O Lord we are every way subject to Temptations and by our sins we deserve to be left therein to the malice of Satan and to the power of our own Corruptions yet we beseech thee not to forsake us in any Temptation but give an happy issue thereto still upholding us by thy Grace Now here we must observe That God is said to lead a man into Temptation onely as Temptation is a punishment of sin and onely by permission leaving the party to himself and Satans malice for some former transgression For God tempteth no man to destroy him or to cause him to sin but to try and exercise his Graces in him wherefore this Petition which Christ taught us speaketh not simply of all tryal and manifestation of our faith and godliness unto which David offered himself of his own accord Psal 26. For God tempteth not to evil but man when he is tempted is tempted by his own evil concupiscence Jam. 1.13 14. The words themselves contain one onely Petition though some have thought otherwise consisting of two parts 1. The Petition it self Lead us not into Temptation or a Petition of delivery from a particular future evil 2. The Exposition thereof more general for delivery from all as well present as future evil There be two causes of temptations and consequently two sorts thereof 1. From God for the tryal of our faith godliness hope patience constancy and obedience by the Cross So God is said to have tempted Abraham Joseph Job and David This is good and holy when as God tempts a man which is an action of God whereby he proveth and tryeth man to make manifest unto man himself and unto others what is in his heart for God knoweth well enough before he tryeth him This is called Good both in respect of the Author which is God and in respect of the end which is the good of his servants And this we here pray not against 2. By the Devil our Flesh and wicked men which is every soliciting to sin which soliciting it self is also sin This is evil being a wicked motion allurement or perswasion arising partly from our own corruption and partly from the suggestion of the Devil whereby man is provoked to sin against God in the transgression of some Commandment Now by Nature man is prone to be tempted Gen. 31. Sin is a deceitful tempter Heb. 3.13 and Satan is a subtile cruel and diligent tempter 1 Pet. 5.8 And this is that we pray against in this Petition Temptations are of divers sorts viz. 1. Whereby God tryeth man 1 Kings 10.11 searching into his heart whether by affliction or otherwise for Reasons best known unto himself 2. Whereby man tempteth God as by murmuring and refusing to believe and to rest on his Providence without seeing evident present Signs of his goodness seeking after new miracles trusting in outward means prescribing God a time or maner of deliverance impatient at his corrections adventuring upon needless apparent dangers without warrant or burthening the faithful with vain and needless Traditions 3. Whereby man tempteth man seeking to circumvent him by trying him with politick devices Thus the Pharisees are said to have tempted Christ Mat. 22.18 4. Whereby man tempteth himself his corrupt heart alluring and drawing him to sin Jam. 1.14 5. Whereby the Devil tempteth man and provoketh him to sin From these two last Temptations of the Flesh and the Devil that is corrupt and evil motions of the minde we desire here to be delivered from the third we pray to be kept in the fourth Petition from the second in the second Petition From the first we pray not to be kept but rather that the Lord would try us and use all means he seeth best to
are the main instruments of other sins Prov. 23.33 3. That all civil Nations have detested these sins that we are unfit to keep any secret and become a scorn to the sober Gen. 9.22 4. That since Christ tasted gall and vinegar for us why should not we abstain from surfetting and drunkenness for him Remedies against Temptations to Despair of Gods mercy viz. 1. We must meditate That we were by Baptism received into the Church and it hath been to us the laver of Regeneration Tit. 3.5 2. That we once heard and believed the word and therefore we shall stand ever by this faith 2 Cor. 1.24 3. That our Election is in Gods keeping and therefore Satan can never steal it away Eph. 1.4 for that the calling of God is without Repentance and whom he loveth he loveth to the end Rom. 11.29 Joh. 13.1 4. That we know by our love of the brethren that we are translated from death to life 1 Joh. 3.14 That we desire to believe in Christ and to run the ways of his Commandments Mark 9.24 5. That we hate sin with an unfeigned hatred 1 Joh. 3.9 and that we are sorry that we can be no more sorry for our sins which to us is an argument of faith 2 Cor. 7.10 6. That Christs Merits are far greater then our sins and he is the propitiation for our sins Joh. 1.29 7. That though the righteous fall yet he shall rise again for God supporteth him with his hand Psal 37.24 8. That the Spirit doth though very weakly witness to my Spirit that I am the childe of God Rom. 8.16 Remedies against Temptations to presume of Gods mercy 1. We must meditate That God bids us not be high-minded Rom. 11.20 and that Security destroyeth more then any Sin Luke 17.26 2. That he is blessed who feareth always Prov. 28.14 and that we must work out our Salvation with fear and trembling Phil. 2.12 3. That as God is a God of Mercy so is he also a God of Justice Deut. 9.20 4. That the more I presume the more subject I am to fall Luke 22.33 34. and Satans main weapon to vanquish me is this That God is merciful Rom. 6.15 5. That the longer we continue in sins the more hardly may we leave them 2 Sam. 3.16 6. That even David prayed to be kept from Sins of presumption Psal 19.13 In praying that God will deliver us from evil we desire 1. That he would send no evil on us but deliver us from all evils present and to come both of crime and pain 2. That if he send on us any evils that he would mitigate them in this life and turn them to our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fully and perfectly deliver us and wipe away every tear from our eyes By Evil is not meant Satan onely for it comprehendeth all our Spiritual Enemies and that for these Reasons 1. The Title Evil is not onely given to Satan but to Sin also Rom. 12.9 and to the World 1 Joh. 5.19 and to the Flesh that is the corruption of our Nature for that is the evil treasure of the heart Mat. 12.35 2. That advantage which the Devil hath against us is by the World the Flesh and Sin as his Agents and Instruments in Temptation against us and therefore with that evil one the Devil Sin the World and the Flesh must be understood That which we pray for we must endeavor to practice and therefore our special care must be 1. To resist the Devil and to keep our selves from the assaults of Satan unto Sin 2. To beware of all Satanical practices by using Charms seeking to Witches or the like as means of help in any distress This is gross hypocrisie to pray against the evils of Satan and to give our selves to the practice of them 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil nor to meddle with it or him without a warrant and calling from God to whom we must betake our selves by humble and earnest prayer 4. We must avoid the company of evil persons Prov. 1.10 Gen. 39.10 5. Not live in places where evil is practised though we might gain much by it 2 Cor. 6.17 6. We must take heed of evil speeches which may corrupt our selves and others Eph. 4.29 7. We must hide Gods word in our heart that we do not sin against him Psal 119.11 In these words of this Petition we pray against Satans slights policies which he exerciseth against all men but especially against Gods children for their ruine destruction They are many but these six are most dangerous policies of Satan which we are as well to watch as pray against 1. When men have many good things in them as knowledge in the mystery of Salvation beside Moral vertues then the Devil labors that concupiscence may still raign in their hearts by their living in some sin or other whereto they are naturally enclined 2. When Satan cannot procure some strong Corruption to raign in the childe of God then he labors to get him to commit some offence or sin whereby the Name of God may be dishonored his Profession disgraced his Conscience wounded and Gods children offended 3. When the childe of God is faln into any sin then the Devil labors to to cast him asleep therein that he may lye in it without remorse and so never repent 4. When the Lord vouchsafeth to men the means of Salvation then Satan labors to make the same void and of no effect that so they may not onely miss of Salvation but be condemned the more deeply for the neglect and contempt of the means 5. When he cannot work his will inwardly in their souls as he desires then he essays to do them mischief by some outward Satanical operations Thus he plagued Job 6. Satan labors to bring Gods children to some fearful and miserable end not so much for the bodily death as in regard of the inward horror and terror of Conscience for the extremity of his power and malice at a mans last gasp he hopes will be most powerful and if he be not restrained he will endeavor to make him dye in presumption or despair How many ways God is said to deliver us from evil viz. 1. By preserving us from committing sin Gen. 20.6 and by freeing us from Judgements due unto sin 2 Sam. 12.13 2. By keeping us from the hurt of sin and afflictions Psal 91.13 and by turning all those sins which we commit and the afflictions which we sustain to our good Psal 51.1 119.67 71. 3. By bridling Satan that he cannot subdue us Rom. 16.20 4. By giving us his holy Spirit that by a lively faith we overcome all evil Rom. 8.2 5. By no means Mat. 4.2 by small means 2 Kings 4.3 by ordinary means Josh 5.12 by extraordinary means 2 Kings 6.16 contrary to all means Dan. 3.25 6. By
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
ceremonial Worship had a respect and were referred unto Christ as the Sacrifices Immolations Altars Temple yea the Kingdom also and the Kings were a Type of the Kingdom of Christ Christ our Mediator is said to be man perfectly just fulfilling the Law four ways 1. By his own Righteousness performing such perfect obedience as the Law required 2. By paying sufficient punishment for our sins 3. By fulfilling the Law in us by his Spirit when he regenerateth us by it 4. By teaching it and by purging it of errors and corruptions Why Intercession for us to the Father is proper onely to the Son 1. Because himself living on earth in the time of his flesh was made a Suppliant and a Sacrifice for us unto the Father 2. Because he earnestly will according to both Natures that the Father for his Sacrifice once accomplished on the Cross remit unto us our sins and restore unto us righteousness and life 3. That the Father looking upon the Sacrifice and will of his onely begotten Son receiveth all Believers into his grace and favor Christ our Mediator is a Reconciler of God and men Now to Reconcile signifieth 1. To make Intercession or intreaty for him who offendeth unto him who is offended 2. To make Satisfaction for the injury offered 3. To promise and to bring to pass that the party who hath offended offend no more for except this be brought to pass and effectuated the fruit of the Intercession is lost 4. To bring them to an Atonement and Agreement who were before at enmity The Office of a Mediator being to deal with both parties both the offended the offender with God the party offended our Mediator had necessarily to do these things viz. 1. To make Intercession for us and to crave pardon of him for our faults 2. To offer himself for to satisfie 3. To satisfie indeed the Justice of God by suffering for our sins punishment sufficient though Temporal 4. To crave and obtain of God that he would accept of this satisfaction as a price of sufficient worthiness for which he would account us children pardoning our sins 5. To be our Surety that at length we will leave off to offend him by our sins without this Suretiship Intercession findeth no place with men much less with God With us the parties offending our Mediator doth these things 1. He is the Messenger or Ambassador of God the Father to us to shew or open this Decree of the Father That he doth present himself to make satisfaction for us and that God will for this satisfaction pardon us and receive us into favor 2. He doth perform this satisfaction by pouring out of his own blood 3. He doth impute and apply that satisfaction unto us 4. He doth cause us by giving his holy Spirit unto us to acknowledge this so great a benefit and to embrace and not reject it 5. He doth by the same Spirit cause us to leave off to sin and begin to be conformable to Gods Law that is he doth regenerate us and restore the lost Image of God in us 6. He preserves maintains and shields us in this Reconcilement against the Devil and all our Enemies yea against our own selves lest we revolt again 7. He glorifies us being risen again from the dead and so perfects our Salvation It was necessary that our Mediator should be true Man for these Reasons 1. Because it was Man that sinned 2. That he might suffer death 3. That he might help and relieve our infirmities 4. That he might be our Brother and our Head and we his Members Heb. 2.14 5. Because of Gods Justice and Truth It was requisite that our Mediator should be true God for these Reasons 1. That he might be able to sustain the infinite wrath of God or grievousness of punishment which should be temporal yet equivalent to eternal pains 2. That his punishment might be a sufficient and full worthy Merit and Ransom for the purging of the sins even of the whole world and for the repairing of that righteousness and glory which they had lost 3. That he may restore by his forcible operation and power the Image of God in us 4. That he should make known unto us the Secret Will of God concerning the receiving of Mankinde again into favor Job 1.18 5. That he might give the Holy Ghost by whom he might bestow on us maintain and perfect in us the Benefits purchased by his death as Remission of Sins Righteousness New-obedience and life everlasting Joh. 15.26 Meer man or any creatures could not have wrought out our delivery for these Reasons 1. Because the Justice of God doth not punish in other creatures that which man hath committed 2. No creature could sustain temporal punishment equivalent to eternal 3. He who is himself defiled with sin cannot satisfie for others 4. Because the punishment of a meer creature would not be a price of sufficient worthiness and value for our delivery 5. Because the delivery of man is wrought after a sort also by Regeneration The Benefits of the Mediator viz. 1. Our wisdom 1. Because he is the matter or subject of our wisdom 1 Cor. 2.2 2. Because he is the Cause or Author of it and that three ways 1. Because he hath brought out of the Bosom of the Father the Doctrine of our Redemption 2. Because he hath ordained and doth preserve the Ministery of the Word 3. Because he is forcible and effectual in the hearts of the chosen making them yield their assent to the Word or Doctrine 2. Our Righteousness that is our Justifier for in him our Righteousness is as in the subject 3. Our Sanctification because he doth Regenerate us by his holy Spirit 4. Our Redemption because he finally delivereth us The Theanthropeity of Jesus is of this fourfold use viz. 1. That as often as this Name comes in our mindes we may think our selves without Jesus to be a people utterly lost 2. That we may be admonished to seek Salvation from him alone for Jesus is the onely Son of God 3. That we may oppose this Name to Despair to the greatness of sin to our own unworthiness and to the power of the Devil 4. That we may know that in this Name is compendiously contained the whole Gospel The duties to be performed by us to shew our faith in Jesus Christ 1. A thankful admiration of this unspeakable favor of God in giving Christ unto us 2. An humbling of our selves to seek the good one of another as Christ did for ours 3. To be lifted up in heart to heaven where our Nature sits at the right hand of God 4. To yield all due reverence to this Lord and gracious Jesus of ours There is but one Mediator 1 Tim. 2.6 and the Reason is Because the Son onely is Mediator and can perform the Office of the Mediator and there is but one onely natural Son of God therefore the Papists will one day sadly finde themselves mistaken And this Christ
our Mediator is a Pacifier and Reconciler of God and Men as well by merit and desert as also by efficacy and forcible operation that is a middle person between God offended and angry with and for sin and mankinde offending and subject to the wrath of God To reconcile men unto God restoring them into favor causing men to love God and God men and that by making intreaty and satisfaction to Gods Justice for them and applying forcibly and effectually unto them his Satisfaction or Merit Regenerating them that they may cease from sinning and hearing their groans and petitions when they call upon him And it was necessary that our Mediator and Deliverer should be such a one as was very Man and that perfectly just too because the Justice of God requireth that the same Humane Nature which hath sinned do it self likewise make recompence for sin and because he that is himself a sinner cannot make recompence for others 1 Pet. 3.18 And that he should be also very God that he might by the power of his Godhead sustain in his flesh the burthen of Gods wrath Isa 53.3 and might recover and restore unto us that Righteousness and life which we lost 1 Joh. 1.2 You that Believe in Merits of your own And Sacrifice unto the God Vnknown That think a Pardon sent from Rome can make A Sin no Sin even for Saint Peters sake That do believe in Antichrist and hope To finde or make a Savior of the Pope Fall down before your Dagon But let all That profess one Faith Apostolical Believe in God and by one Faith accord In Jesus Christ his onely Son our Lord. § 4. Who was conceived by the Holy Ghost Born of the Virgin Mary CHrists flesh was conceived by the Holy Ghost not that he transfused or passed his substance into the flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with Original sin for he could not be conceived in such sort by the Holy Ghost that his flesh should issue from the Spirits substance And this blessed Virgin descended of the Linage of David to answer to the Divine Oracles as also for that our Faith might be the mor◠confirmed to believe he was the very Messias promised to descend from the loyns of Abraham and David And in that this hapned in the Reign of Augustus very observable is the completion of the Divine Oracles and justly to be condemned the blindeness of the Jews Nor less deceived are they which hold the Virgin Mary to have been conceived without Original sin contrary to the tenor of the Scriptures and her own confession who acknowledged her self to have needed a Savior Luke 1.47 for she was born after the common course of the Nature of man and what need was there that Christ Jesus should be conceived by the Holy Ghost if he might have a pure conception free from Original sin without it Neither is it necessary to Salvation to believe it as an Article of Faith That Mary the Mother of Christ lived always a Virgin In the Humanity of Christ six things are principally considerable viz. 1. His Conception and Nativity 2. His Death and Passion 3. His Burial and Descension into Hell 4. His Resurrection 5. His Ascension into Heaven and his sitting there at the right hand of the Father 6. His coming again to Judgement Touching the conception or Nativity of Christ these six things are to be observed 1. That the News thereof was brought by an Angel 2. That he was conceived by the Holy Ghost that is by the power and vertue of it 3. That he was Born of a Virgin 4. That the Mother of our Lord was espoused to a man 5. That the blessed Virgin was of the Linage of David 6. That he was born in the time of the Reign of Augustus In the Angels Annunciation observe these three things 1. The Salutation which declared the free love of God to the Virgin 2. The delivery of the Message That of her should be born the Son of God 3. That she should be overshadowed by the Divine Power of the Holy Ghost Christs conception by the Holy Ghost signifieth three things viz. 1. That the mass of his Humane Nature was created or formed in the womb of the Virgin miraculously and beside the order of things disposed of God in Nature by the immediate operation of the Holy Ghost without the substance of man 2. That the Holy Ghost did in the same moment and by the same operation cleanse this mass and from the very point of the conception sanctifie it that is he caused that Original sin should not issue into it 3. The Union of the Humane Nature with the Word or the uniting of his flesh unto his Godhead Christ was conceived by the holy Ghost for these Reasons 1. Lest being born of flesh he should not be clean 2. That he might be a pure Sacrifice and sufficient Ransom for our Redemption 2 Cor. 5.12 3. That being pure and holy he might purifie us of all sin that he might also sanctifie us by his sanctity and holiness 4. That we may know he spake the very will of his Father that whatsoever this Son speaketh is the will of God and the Truth Christ was born of the Virgins substance chiefly for these Reasons 1. That we may know Christ our Mediator to be the true seed of David 2. That the Prophesies might be fulfilled Gen. 3. 49. Isa 7. That it may certainly appear unto us That this Jesus born of the Virgin is that Messias promised to the Fathers 3. That this Christs birth of a Virgin might be a Testimony that he is pure and without sin sanctified in the womb of the Virgin by the vertue of the Holy Ghost 4. That it might be a sign or figure of our Spiritual Regeneration which is not of blood nor of the will of the flesh nor of the will of man but of God Joh. 1.13 For what Reasons the Mother of our Lord was espoused to a man 1. That hence the honor of marriage might be commended unto us 2. That the chastity and good name of the Virgin might be provided for 3. That Joseph might be as a Guardian to the Virgin as a Foster-father to the childe 4. Lest the blasphemous enemies should say That the Christ of the Christians was unlawfully born To believe in the Son of God conceived by the Holy Ghost is to believe 1. That he was made man after a marvellous maner and that he was made one Christ of a Divine and Humane Nature 2. That he being so holily conceived and born doth purchase for us the right and power to be the Sons of God In this Article of the Creed we believe 1. That there be two Natures in Christ our Mediator that in one and the same Christ are Properties diverse and contrary Divine and Humane Finite and Infinite Passible
not be too many The duties to be performed by us in believing the holy Catholique Church 1. To renounce and abandon all wicked Societies because we profess fellowship with Saints betwixt whom and these there is no agreement 2. To be companions of Saints viz. of such as be of an holy life and not to think it a disgrace to be holy and pure and to be of a good and pious life separate from the prophane multitude 3. To walk in the light of Gods holy Word by vertuous living because of our fellowship with Christ and through him with God the Father for God is light 1 Joh. 1.7 4. To do good unto all but especially to those of the houshold of faith in being like-affected towards them not onely in distributing our temporal but spiritual goods 5. To be comfortable in all our Sufferings because our Head is not without a sympathy and feeling of our miseries and will not suffer us to be tempted beyond what we are able 6. To have heavenliness within us by leading an heavenly life whilest we live upon earth because there is a communion betwixt us and the Saints in heaven When Tyrants Storms of Persecution raise And when Religion blows too many ways When Rome 's Euroclydon does roar like Hell And that Whores Cup doth to a Deluge swell This is that Ark which when the Floods abate Doth land the Faithful on Mount Arrarat Truths Pillar wreath'd with Innocence and Love Whose Stems below and Basis is above Christ's black yet comely and beloved Spouse His own true Vine thrice happy are the Boughs §. 10. The Communion of Saints THe Communion of Saints is that holy and sweet fellowship which all the Members of Christs Church have with their Head Christ Jesus and one with another whether they are Believers here or departed Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost For herein all the Saints have the same Reconciliation the same Redemption the same Righteousness the same Sanctification the same Salvation by and for Christ All the Saints have the same benefits common which are necessary to Salvation Eph. 4.4 And all the like special gifts though not all a like measure but are so distributed to every Member as that some excel others in gifts and graces in the Church for the gifts of the Holy Ghost are diverse and to every one of us is given grace according to the measure of the gift of Christ Eph. 4.7 The chief part of the Communion of Saints is the union or coherence of all the Saints that is of the whole body of the Church with Christ the Head and of his Members among themselves which is wrought by the Holy Ghost even by the same Spirit who dwelleth in Christ the Head and in all his Members So that to believe the Communion of Saints is to believe That the Saints of which number I must needs certainly be assured my self to be one are united by the Spirit unto Christ their Head and that from the Head gifts are poured down unto them both those which are the same in all necessary to Salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification of the Church And that they are by the same Spirit likewise united among themselves The mystical union between Christ and every true Believer is not onely in regard of soul but of body also which being once knit shall never be dissolved but is eternal whereupon the dying dead rotten and consumed body remaineth still a Member of Christ abideth within the Covenant and is and shall be ever a Temple of the Holy Ghost Touching which union in regard of the soul Christ dwelleth therein or in the heart of every true Believer as the soul in the body and acts the soul as the soul acts the body without whom the soul is dead to all goodness So that if thou finde that thou art no more able to pray nor no more able to do any duty then thou wast before that thou livest in thy lusts as much as ever thou didst that thou hast not that new heart that new Spirit that new affection which the Scriptures speak of then be sure that Christ dwelleth not in thy heart thou hast no communion with him or his Saints The Union of Christ and the Church is a great Mystery Eph. 5.32 not to be measured with the line of our own Reason which can never fathom the depth thereof a Secret that could not be opened but by Divine Revelation nor being opened can be conceived but by the illumination of the Spirit Thus though it be above our capacity yet being revealed we must believe it as we do the mystery of the Trinity of Christs Eternal generation of the Personal Union of his two Natures of the Proceeding of the Holy Ghost and the like So that in our Meditation of this Mystery we must conceive no carnal no earthly thing of it because it is a Mystery it is altogether Spiritual and heavenly From the natural Union of our head and body and from the Matrimonial Union of man and wife we may by way of resemblance but help our understanding in the Union of Christ and his Church but notwithstanding the comparisons we may not draw the Mystery it self to any carnal matter for it is onely and wholly Spiritual This plainly discovereth the strange folly of the Papists who make our Union with Christ meerly carnal conceiving it to consist in a corporal commixion of Christs flesh with ours in which conceit there is a great deal of gross absurdity no great Mystery Now the maner of our Union with Christ is not by being united onely to his Humane Nature but by being united to Christs Person God-Man For as his Divine Nature in and by it self is incommunicable so the Humane Nature simply considered in and by it self is unprofitable for the Deity is the Fountain of Life and Grace which through the Humanity of Christ is conveyed unto us And though he be in heaven and we on earth yet this Union being supernatural and Spiritual there needeth no local presence for the making of it the Spirit of Christ being conveyed into every of the Saints as the soul into every part of the body makes the Members one Mystical Body their Head What the communion of Saints signifies 1. The Union of the Church with Christ and of his Members among themselves 2. The communion or participation of all Christs benefits 3. The distribution of special gifts bestowed on some Members for the good of the whole body 4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Christ their Head and to the Salvation of the whole Body and of every Member mutually The faithful are called Saints in three respects 1. Imputatively that is in respect that Christs sanctity and holiness is imputed unto them 2. Inchoatively that is in respect that
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
are chiefly these viz. Atheism Ignorance Prophaneness Inward Idolatry Rebellion against God Doubting of his Promises Desperation Impatience in Adversity Inconstancy in Gods Worship and our own Vocations Falling away from the Truth of the Gospel Rashness which adventureth upon unnecessary dangers under a colour of Gods Providence Pride Disdain Ambition and Faint-heartedness in good things All which are forbidden in this Commandment yea all particular Vices specially contrary to each Vertue commanded therein The chief of both which are here again touched in the same order they have been already glanc'd at And first of Knowledge The Principal Vertue required in this Commandment is the knowledge of God which in particular hath four Branches 1. To know that there is a God and this is known either by the book of Nature The Works of God or the book of Grace Confessing it in our hearts by actions agreeable as well as by language in our mouthes else we sin in Atheism 2. To know the true God else we sin in Idolatry 3. To know this true God is but one else we sin in Polytheism 4. To know of what nature this true onely God is else we shall do nought but sin The Knowledge of God is either 1. Simply and absolutely Perfect whereby God alone knoweth himself Or 2. Not simply and absolutely perfect whereby Angels and blessed men know indeed the whole and intire Nature and Majesty of God as being most simple but they know it not wholly that is they so far onely understand it as he revealeth it unto them and their Natures are capable of So likewise the Knowledge of God is twofold 1. General to know God to be such an one as he hath revealed himself in his Word to be without this we cannot be saved yet this alone doth not save 2. Particular to know him to be such an one to me in particular as he hath revealed himself in his Word to be in general This requireth Faith Again the Knowledge of God is twofold viz. 1. Literal which hath been in men either from the Creation or is wrought in their mindes of the Holy Ghost by the Word which hath not accompanying it an endeavor and desire of framing and conforming themselves unto the Commandments of God This is onely a Speculative or Theoretical Knowledge informing the judgement but not reforming the minde and this a wicked man may have in a greater measure then some Christians yet notwithstanding may be damned for this Knowledge is true onely in regard of the Object but is false in regard of the Effect 2. Spiritual or true lively and effectual Knowledge which is kindled by the Holy Ghost in our mindes according to the Word and by the Word working in the will and heart an inclination and desire to know and do what God commandeth This is Saving or Practical Knowledge when the whole man is transformed into the obedience required and labors to practice what he knows of God The Imperfect Knowledge of God which men have in this life is of two sorts 1. Christian or Theological received from the Doctrine of the Prophets and Apostles 2. Philosophical received from the Principles and general Rules naturally known unto men and from the beholding of the works of God in the nature of things The true Knowledge of God necessarily required of us consisteth in these points viz. 1. We must confess and acknowledge him to be the Soveraign and highest good Dan. 4.32 2. We must depend upon him and put our whole trust in him alone not in Men or Angels 3. We must give him thanks for all his Blessings not onely in prosperity but in adversity also by doing what he commandeth and avoiding what he forbiddeth 4. We must seek the knowledge of his Ways and Word and encrease in the knowledge thereof 5. We must draw near unto him in time of need and at all times as to the Fountain of all goodness with all reverence and humility by hearty and fervent prayer 6. We must yield all obedience unto him in his Word without which our Hearing the Word will but hasten and further our Condemnation Rules directing us what our Knowledge ought to be 1. Our knowledge must be according to our Age 1 Cor. 14.20 2. It ought to be according to the means that God hath afforded us Heb. 5.12 Luke 12.48 3. It must be answerable to the gifts that God hath given us Mat. 25.14 15. Luke 12.13 4. We must all labor to have so much as that we may be able to give an account of our Faith when we shall be called thereunto We must practice what we know of God for these Reasons 1. Knowledge without Practice procures the greater Judgement of God upon us Luke 12.47 2. Without Practice we must never look to come to Gods Kingdom Mat. 7.21 3. By Practice we do glorifie God our heavenly Father Joh. 15.8 4. By this Practice we know that we are Gods good Trees Mat. 7.17 5. If we Practice not what we know we are more inexcuseable then before we had knowledge 2 Pet. 2.21 The way or means to attain unto sound saving Knowledge viz. 1. Earnest Prayer to God for the help of his Spirit to assist us to illuminate our understandings and to teach us how to profit aright by Reading the Scriptures Psal 119.18 66. 2 Chron. 1.10 James 1.5 2. A careful and reverent Hearing of the Word of God 1 Cor. 1.21 Rom. 10.14 3. To exercise our selves constantly in the Reading of the Scripture To search the Scripture 2 Tim. 3.15 Psal 19.7 4 Godly Conference one Christian with another especially with the Pastor Mal. 2.7 A sober and reverent Conference about the Scriptures with others to minister help and comfort one to another 5. To lay before us the grounds and practice of Christian Religion 6. To labour for true Humility 1 Pet. 5.5 Psal 25.9 7. To practice what we know for Practice begets Experience and Experience Knowledge The Signs of sound knowledge 1. When we put all in practice that we know 1 Joh. 2.3 4. 2. True love of our Brethren 1 Joh. 4.7 8. 3. A faithful hearing of the Word with care to practice it 1 Joh. 4.6 4. A filial Fear of displeasing God in any one action Mal. 1.6 5. A true Humiliation in the sight and knowledge of our selves Motives to stir us up to labor for knowledge 1. The Excellency of it it is the first Grace God bestows upon any 2. The Profit of it Dan. 11.32 Prov. 3.13 Psal 91.14 Joh. 27.3 3. The Necessity of it for without it we are without all saving grace and in no degree to Salvation Eph. 2.12 To apply the knowledge of the Nature of God to my self in particular I must know 1. That he is a Spirit To worship him in Spirit and in Truth 2. That he is Eternal To Crown me if I obey him to Condemn me if I disobey him 3. That he is Omnipotent To relie and depend upon his Providence
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
Satan doth labor with to weaken shake cut down the Faith of Gods children viz. 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked how imperiously and prosperously they domineer and revel it in the world whilest himself lies trampled on by their Insolencies Oppressions and Prophane Censures But this the childe of God may repulse by considering and understanding with David the end of these men how suddenly they are destroyed perish and come to a fearful end 2. He curiously observes all seasons and advantages therefore if he findes us cast down with some sad and heavy accident he presently afresh represents unto the view of our Consciences the many and great sins of our unregeneration in their foulest shape to cause new unnecessary doubtings distrusts and fears to loosen the hold of our Faith But this the childe of God must repel by reflecting on his All-sufficient Savior 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness and eternal enjoyment of endless joys in Heaven Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation and of the attainment of that excellent weight of glory But this the childe of God must resolutely repel by the power of Prayer knowing that God who hath promised is Omnipotent and able to perform Faithful and true and will perform 4. If Satan by the violence of some temptation be able to hale us again into some gross sin to which we were principally obnoxious before our Calling then from thence he draws and enforces upon us discomfortable and Faith-killing Conclusions and presently infers upon such relapses that we have deceived our own Souls that our Holiness is but Hypocrisie our Faith but Temporary and our Conversion but Counterfeit But this the childe of God must overcome by speedy renewed sound Repentance The two main pillars which support our Faith in the recovery of Grace 1. One without us which is the Author of Grace even God in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man still remaineth to move him to renew his Spirit and that is even his own free mercy and goodness 2. The other within us that is the Seed of Grace which is not corruptible but incorruptible 1 Pet. 1.23 called The seed of God 1 Joh. 3.9 which is the holy Sanctifying Spirit of God and compared by Christ to a Springing well whence flow Rivers of water of Life Joh. 7.38 39. whereby Supply and Repair of Grace if it fail by reason of infirmities may be made renewed and recovered through Repentance How Faith and Hope differ 1. Faith embraces the present benefits of God and his Will towards us Hope embraces the effects and fruits which are to come of this present and perpetual Will of God 2. Faith is that which maketh those things to be which are hoped for and which sheweth those things which are not seen but Hope that is seen is not Hope for how can a man hope for that which he seeth Wherein Faith Hope agree viz. 1. In the Author and Worker of them both which is Gods Holy Spirit For as Faith is a fruit of the Spirit Gal. 5.22 so we abound in Hope through the power of the Holy Ghost Rom. 15.13 2. In the common matter for both of them are saving and sanctifying Graces As we are saved by Faith Eph. 2.8 so also by Hope Rom. 8.24 And as by Faith the heart is purified Acts 15.9 so he that hath Hope purgeth himself 1 Joh. 3.3 3. In the Ground of them both being grounded on the Promises of God 4. In the Properties of Assurance and Patience Heb. 6.11 10.22 5. In Continuance which is onely till they have brought us to the possession of the Inheritance promised 1 Cor. 13.13 in which respect Love which continueth even in Heaven is preferred before them both 6. In many excellent Effects as A clear and quiet Conscience An utter denyal of a mans self A casting himself wholly on Gods grace A patient bearing of Crosses and perseverance unto the end The childe of God may not doubt of his Salvation for these Reasons 1. Because it favoreth the Opinion of the Papists against the Truth 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear 3. Because it doth quench the motions of the Spirit and all goodness 4. It taketh away our Patience in Troubles and willingness to undergo them 5. He that doubteth hereof bewrays his ignorance of Gods Word and his unbelief A man may ought to be certain of his Salvation from these Arguments 1. From the Example of Job Job 19.95 2. From the words of Paul 2 Cor. 5.1 Rom. 8.14 3. It was Pauls own perswasion of himself Rom. 8.38 4. The Spirit is the Earnest of our Inheritance Eph. 1.14 5. He that believeth shall be saved Mark 26.16 Joh. 3.16 We may be assured that we are the children of God by these five infallible Signs 1. By the Testimony of Gods Spirit 2. By a stedfast Faith in Gods Promises 3. By a daily dying unto sin 4. By a profitable keeping of Gods VVord 5. By a careful observation of all Gods Commandments We may be assured that we have the Spirit of God dwelling in us if we finde and feel in our selves 1. A more love and desire to good things then to evil and a loathing and hatred of all sin because it is sin 2. The fruits of the Spirit as Love Joy Peace Long-suffering Goodness Gentleness Faithfulness Meekness Temperance Sobriety Chastity Holiness Uprightness and such like Two ways to encrease Assurance viz. 1. By the Promises the sure Word on which Faith is built 2. By the fruits of Sanctification in our selves Now when we finde these languishing we should go to the first and the other will be encreased by it We offend about this Assurance three ways viz. 1. By doubting of our Salvation as the Papists teach others to do 2. By Infidelity not being throughly perswaded of the goodness of God nor believing his Promises 3. By grounding our Hope upon our own unworthiness sins infirmities and so not upon God Six Considerations to help Faith in comforting the soul viz. 1. God justifies the ungodly 2. Christ is made Righteousness to us 3. The Pardon is general 4. God takes delight in shewing Mercy 5. His Mercy is Infinite 6. Christ came to pardon the greatest sins Certain Instances of Faith guiding a man in difficult cases 1. In confessing of Christ as in many of the chief Rulers Joh. 12.12 2. In praise with men as in Paul 3. In case of Profit as it should have been in Saul touching the fat Cattel and in Balaam Judas Gehazi Achan c. 4. In case of Safety and Danger as in Saul and the Philistims and in Joram Jer. 42. 43. 5. In great Fears as in Stephen
Scripture 1. For the thing hoped for Tit. 2.13 Eph. 1.18 2. It signifies the person we hope in Psal 46.1 3. It is taken for the Object of our hope which is onely good things to come Col. 1.5 4. For the certainty of future glory Rom. 5.4 5. 5. It is taken for a Theological vertue by which we hope 1 Cor. 13.13 Hope is twofold 1. Counterfeit as 1. Such as Papists have grounded upon their own Merits not on God 2. Deceitful such as ignorant Christians on their Death-beds presume to have 3. Of those who put their hope in men wealth c. or partly in these partly in God 2. True sound and saving which is the gift of God wrought in our hearts by his Spirit that we being perswaded by Faith of Gods Goodness Truth Fidelity and Power do wait with patience for the fulfilling of his Promises especially that main Promise of Salvation in the life to come The grounds of Hope are the full perswasion of 1. The goodness of God which is 1. General to all to just and unjust Psal 145.9 1. Special whereby in a more special maner he is good to the faithful which is 1. Unchangeable Rom. 11.29 2. Invincible the Devil nor his Instruments cannot hinder it 3. Everlasting because it never fadeth but endureth for ever 2. The Truth of God which is considered 1. In God himself 3 ways 1. In his Essence by which he is truly Existent 2. In Quality by which all spoken of him in Scripture is most true 3. In Operation by which all his works are agreeable to his Nature most truly good void of all falshood Rev. 15.3 Psal 111.7 2. In his Word which is most pure and holy as himself it is Truth it self Joh. 17.17 For it is 1. The Word of God who is Truth it self 2. It containeth no falshood onely that which is true 3. It is a special means to bring us to the knowledge of the Truth 3. The fidelity and faithfulness of God Psal 89.34.28 Tit. 1.9 4. The Power and Omnipotency of God being able to perform his Promise Rom. 4.21 To the right maner of the exercise of Hope is required 1. Patience towards God and man Luke 21.19 Heb. 10.36 2. Assurance it is Faith and Hope's nature to be certain we must hope assuredly for the Promise Thus Abraham Rom. 4.20.21 3. Earnestness which is a fervent desire of the Soul looking and earnestly expecting the day of Christ and the accomplishment of the Promise 4. Chearfulness which is an inward rejoycing in the heart proceeding from the perswasion of participation of Celestial glory in the world to come 5. Continuance and perseverance even in the midst of the most dangerous and comfortless Afflictions Isa 26.4 Our Hope must be stedfast immoveable and continual for these Reasons 1. Because the Malice of the Wicked the Temptations of Satan the Scoffs in the World and the Corruption of our Nature are continually seeking our destruction 1 Pet. 5.8 9. 2. Because the Lord hath given us the Victory over Sin Death and Hell through our Lord Jesus Christ 1 Cor. 15.17 18. 3. Because the Promise is made to none but those that endure and hold out unto the end Mat. 24.13 4. Because unless our hope be constant we are none of Gods children none of his Spiritual Temple neither doth God dwell in our hearts by his Spirit Heb. 3.6 Hope is the Helmet of Salvation 1 Thess 5.8 which is thus applied to Hope for these Reasons 1. Because Salvation is the main end of our Hope that which above all other things we wait for when we come to the possession of it then hath Hope her end and period 2. Because it is a special means of attaining to Salvation we are saved by Hope Rom. 2.24 This is that Cord whereby we hold fast to all Gods Promises which will not be let go until we enjoy Salvation 3. Because it herein differs from the Hope of Worldlings which reacheth no further then to the things of this life therefore when they dye their hope perisheth Prov. 11.17 The two special and principal Properties of Hope viz. 1. Assurance in regard whereof Hope maketh not ashamed Rom. 5.5 Disappointeth not therefore it is worthily termed The Anchor of the Soul both sure and stedfast Heb. 6.19 2. Patience for if we hope for that we see not we do with patience wait for the accomplishment of it Rom. 8.25 1 Thess 1.3 Some men have neither Faith Hope nor Fear as 1. Atheists that have some vain Hope but no Fear 2. Devils and desperate men that have some Fear but no Hope 3. Presumptuous men who have but a shadow of Faith How Hope is gotten preserv'd and well used 1. It is gotten by the same means that Faith is for it is the Daughter of Faith The means which beget Faith do immediately hereupon beget Hope 2. It is preserv'd 1. By a due consideration and full perswasion of Gods Promises As 1. His Free-grace 2. His Infinite Power 3. His Infallible Truth 4. His Unsearchable Wisdom 2. By a faithful Remembrance of Gods former dealings specially with our selves whereof we have two notable Examples one of Jacob Gen. 32.10 the other of David 1 Sam. 17.37 3. It is well used 1. By casting the Anchor of Hope on a sure ground Heb. 6.19 which is Gods Promise revealed in his Word 2. By fast fixing it on that sure ground that is when his Promises are stedfastly believed 3. By often setting and fixing it anew by oft renewing the hold that is by meditating again and again in those Promises which we have known and believed and oft calling to minde Gods former benefits and performance of his Promises Hope is very necessary in these four respects 1. In regard of the time which God hath set down for the accomplishment of his Promises which time is oft both unknown and long dated though the time be of God certainly determined so as it cannot be prevented Joh. 7.30 nor shall be over-passed Heb. 2.3 yet it is not always made known unto us Mat. 13.32 Acts 1.7 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of Gods Promises Israel may be a sad witness hereof ere they enjoyed the promised Canaan 3. In regard of the Scoffs and Reproaches of the wicked as when the accomplishment of the Promises is deferred 2 Pet. 3.4 also in time of Affliction Psal 42.10 and in the extremity of Affliction Psa 3.2 4. In regard of our own weakness for we are very prone by Nature to think That God remembers not his Promises especially if he delay their accomplishment or bring us to any straights and seem to hide his face God draweth the Will to Take Christ and so the Mind to Hope in the Promises by these 3 means viz. 1. By being perswaded what the miserable condition of man is that is not yet come to Christ that is not yet in him nor partaker of
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
holy policy are to fortifie themselves against it because it springs from so fair and unsuspected a Fountain even from Zeal godly Duties and good Actions who are with much Humiliation and fervency of Spirit to pray and strive against it because it singles out the Chosen of God and takes up his seat in the sanctified Soul who are with wonderful care to countermine the sly insinuations wherewith it unavoidably windes it self into their hearts lest when they seem to disclaim Pride they prove proud that they are not proud who cannot be too secure of their Sentinels on the heart-guards because there is no profoundness of Knowledge no measure of Grace no eminency of Zeal can be exempted from hazard of Surprizal by this last and most cunning encounter of Satan by Spiritual Pride Great reason therefore hath the childe of God strongly to fence his heart with a gracious and unfained humility against this sin lest gazing on the dangerous speculations of his own worthiness the eye of his Conscience become blinde to his own Deficiencies Corruptions and Infirmities lest his Self-conceitedness and a vain over-valuing of his own Gifts and Vertues call the Truth of them into question and extinguish the life of Sincerity lest an adulterous self-liking of his own excellency be justly plagued with a scandalous fall into some gross sin lest this Viper nourished in the bosom of his Soul take unseasonable heat and warmth from his Zeal and endanger the whole frame of his New man Now the onely Soveraign means to preserve the life and vigor of Graces in the Soul and to keep thence this pestilent canker-worm of Spiritual Pride is with much earnestness and prayer to labor after and settle surely in the heart a true and undissembled Humility This kinde of Secret or Privy-Pride is not so properly a breach of this Commandment as the outward and more open Pride whose concomitant Companions and Branches are Envy Anger Impatience Indignation Self-will and Obstinacy Presumption Hypocrisie Boasting Ingratitude Contempt Disobedience Ambition and Curiosity as also a fained Modesty or Humility which is a double Pride being to hunt after the praise and commendation of Humility by refusing in shew and apparence and by denying of those things outwardly which yet a man secretly covets and in his minde attributes unto himself either truly or falsly This is Pride under a vail which if Plenty and Prosperity in outward things answer the expectation doth soon appear in its proper Peacockcolours to be nothing else but the very heighth and pinacle of all Pride and Arrogancy whose true Properties follow The properties of the proud man viz. 1. To ascribe his gifts not to God but to his own worthiness and ability and to refer his gifts and counsels principally to his own glory and therefore to stand in admiration of himself and his gifts 2. Not truly to fear God neither to acknowledge and bewail his own defects 3. To be always aspiring to some higher place and calling 4. To attribute to himself those things which he hath not to attempt things above his power and not belonging to his calling 5. To contemn and debase others in respect of himself to believe none but to covet to excel and be eminent above others 6. To be angry with God and Men to fret and fume against God when his desires and counsels are hindred and also to accuse God of Error and Injustice if Gods counsels agree not with the judgements and affections of men Pride is twofold 1. Inward in the soul which consists Partly in the Minde which is a corrupt disposition thereof whereby a man thinks himself to be better then indeed he is This was the proud Pharisees sin Luke 18.11 12. Partly in the Will which is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befel Adam and Eve and does most of their Posterity in every Age. 2. Outward which proceeding from the former shews it self in the effects in her proper colours by apparel gestures language actions and most vain phantastick self-conceits Inward Pride must be carefully avoided for these Reasons viz. 1. Because whatsoever outward good works the childe of God can do by Grace the same may a wicked man do through Pride and Hypocrisie as conceive a Prayer Preach the Word and Practice the outward duties of Repentance of Love and such like for Pride is a sin that will counterfeit Grace and man cannot discern it truly but God onely 2. Many other sins prevail in the wicked but Pride is the sin that troubleth the children of God and when other sins dye then will Pride revive yea it will rise as it were out of Grace it self for the childe of God may be proud because he is not proud proud of his Humility therefore Paul must be buffeted by the messenger of Satan lest he should be puffed up with the abundance of Revelations 2 Cor. 12.7 The way to avoid this dangerous sin of Inward Pride viz. 1. We must be careful to know the Pride of our own hearts for every man hath it in him more or less and the more we see it the less it is but the less we see it the more it is indeed for he that is most humbled is not altogether free from this Inward Pride 2. When we see our Pride we must labor to subdue it which may thus be done 1. By considering the Judgements of God upon this sin it poysoned Angelical Perfection and afterward occasioned our Parents casting out of Paradice and remember Herod who for this sin was eaten up of worms Acts 12. 2. We must search into our selves and labor to see our own wants and corruptions as our Blindeness of Minde Unbelief c. The want of feeling our wants occasions Pride 3. We must meditate upon the Death and Passion of Christ and how can a man think that Christ endured that bitter Passion for and yet not be humbled with the sight of his sins which had a part in the cause thereof Reasons taken from the state of the Regenerate Soul why the childe of God should fence his heart against Spiritual Pride viz. 1. The consideration of our deficiencies even in our most religious duties and best performances 2. The consideration of our own forwardness to march under Satans Banners and our base unworthy vassallage therein before our Regeneration 3. The consideration of the bottomless depth of Gods bounty to us which hath raised unto us whatsoever gifts we have 4. The consideration of the danger which may happen to the whole man by giving entertainment to Spiritual Pride for either it may perswade us to embrace some groundless singularity of unwarrantable Opinions or by Gods just Judgement draw upon us a deadness of heart a dulness of zeal an intermission of the operations of Grace or the like inconveniences The three Errors which did deceive the Pharisee does many other proud persons 1. His
which are the windows of the heart 2 Pet. 2.14 Isa 3.13 3. Of the Ears when we listen unto unchaste talk and shew no dislike to nor hatred of it 4. Of the Tongue when we take delight in unchaste speeches and filthy Ribaldry by which the hearts of others are corrupted and our own manifested to be so before Eph. 4.29 1 Cor. 15.33 5. Outward in Fact and this is called Sin finished whereunto all the former are as steps or degrees and in the end bring it forth as an end which they have conceived The hainousness of this sin of Adultery may appear by these particulars viz. 1. We sin against God by withstanding his Will in prophaning the holy Ordinance of Matrimony by making the members of Christ the members of an Harlot most ungraciously defiling those bodies which should be the Temples of the holy Ghost converting them into Stews 2. We sin against our Neighbor because this sin is not committed alone but we draw others to it also 3. We sin against the Wife or Husband of the married party by a most ungodly particular wrong 4. We sin against the fruit of our own body whom we brand with a Note of perpetual infamy Gen. 21.10 5. We sin against our own Families which are ruined by being defiled Beggery waits on Lust Job 31.12 6. We sin against the Places Societies and Kingdom where we live because we defile the Land and cause it to vomit out the Inhabitants Gen. 34.27 7. We sin against the Church of God by hindring the propagation thereof and causing it to be evil spoken of by others 8. We sin against our selves because we make our bodies the instruments of Sin and Satan infecting them with loathsom diseases here and plunging them together with our Souls into Hell hereafter 9. It is a sin committed against each person of the Trinity as 1. Against the Father whose Covenant is broken Prov. 2.17 2. Against the Son whose members are made the members of an Harlot 3. Against the Holy Ghost whose Temple is defiled and polluted 1 Cor. 6.19 10. The hainousness of this sin appears by the fruits thereof viz. 1. The Alienation of conjugal Affection which ought to be inviolable 2. The Devastation of the goods and estate of the Family 3. Provocations to unnatural wishes and practices of clandestine Murther 4. If not a gauling terrifying conscience then a seared one a hard heart a reprobate sense 5. The procuring of many loathsom diseases to the body 6. The execution of the fearful Judgements of God denounced against it if unrepented Adultery though never so secretly committed is surely punished of God and that for these Reasons viz. 1. Because the wrath of God is kindled against all such unclean persons Eph. 5.6 2. Because it appears to be a most grievous sin worse then Theft Prov. 6.31 32. 3. Because it defileth the Land not onely persons and houses but whole cities and countreys till all are become abominable Lev. 19.29 4. Because of our calling being Redeemed by God to serve him in purity and holiness all our days 1 Thess 4.3 4 5 7. The Reasons and Motives to avoid Fornication and lust viz. 1. Our Bodies are the Lords and must be serviceable unto him the body is not for fornication but for the Lord 1 Cor. 6.13 2. We thereby make void the glorious work of our Redemption The Lord for the body 1 Cor. 6.13 but Fornication and Sanctification can never stand together 3. Those Bodies shall Rise again not to glory but to shame if we here defile them with beastly lusts 1 Cor. 6.14 4. The Members of Christ that is the bodies of the faithful may not be made the members of an Harlot 1 Cor. 6.15 by profession we seem to be the members of Christ but by unchaste lust we pull our hearts from Christ and knit them to an Harlot 5. This sin is against the body whereas other sins are without the body 1 Cor. 6.18 but the Fornicator both useth and abuseth his own body and leaveth a proper blot and stain upon it making it both the instrument the subject and the object of sin 6. Consider the state and condition of mans heart by effectual calling it is the dwelling place and Temple of the Holy Ghost but by unclean lusts we make it a cage of all unclean Spirits Our body is the Temple of the Holy Ghost and destruction is threatned to the defilers of this Temple 1 Cor. 3.17 So that a Fornicator is also a Sacrilegious person 7. We are wholly Gods and not our own to do what we list or to dispose of our selves 1 Cor. 6.19 20. 8. We all desire to see God and to know his love in Christ for our comfort in this life and Salvation but without holiness and purity of heart we can never see God Heb. 12.14 9. If we suffer our hearts now to burn with fleshly lust we make an entrance in them for the burning of Hell fire for ever for these two alway go together Burning lust and Hell fire unless Repentance come between General Preservatives against this sin or the way to prevent Adultery viz. 1. To consider the near Union betwixt God and us so great is his Love as that he hath married us to himself and made us his Spouse therefore is he most jealous over us and in the very instant of impurity or uncleanness casts us off as the members of an Harlot 2. To consider that God is holy and pure and the Devil an unclean Spirit to whom he is joyned in fellowship that sinneth by uncleanness 3. To tye and binde our selves by Covenant and Vows from the occasions which as sparkles of fire do light upon the tinder of our corrupt Nature Job 31.1 4. Set a watch over thy heart that lustful thoughts proceed not thence Prov 6.25 5. Shut thine eyes Job 31.1 that they wander not after the beauty or properness of any ones person or on lascivious Pictures or on any other like allurements 6. Stop thine ears that they listen not to any enticements of others Prov. 7.21 7. Lock fast thy Tongue that it utter no unchaste and corrupt communication Eph. 5.3 4. 8. Seal up thy Lips that they delight not in wanton kisses Prov. 7.13 9. Manacle thy Hands that they use no wanton dalliance Prov. 6.29 10. Fetter thy Feet that they carry thee not near the place where filthiness may be committed Prov. 7.25 11. Have a care of thy company that thou be not defiled with others wantonness and uncleanness Eph. 5.7 12. See to thy Dyet that it be not inordinate and luxurious Gen. 19.33 13. Moderate thy Apparel that it be not garish and lascivious Ezek. 23.6 15 40. 14. Mis time not thy precious hours that they be not vainly and idly spent 2 Sam. 11.2 Special Preservatives for single persons against this sin viz. 1. To beat down the body and bring it into subjection to abstain from such meats and drinks as inflate and provoke to
Wrath of God the Destruction of his person the ruine of his House the loss of his Kingdom and the undoing of all his Posterity 1 Kings 21.16 The covetous man sees nothing in another without grief to himself the more he hath the more he thinks he hath not the fuller his Coffers are the emptier he judgeth them he as much wants what he hath as what he hath not the seasonableness of Weather and fruitfulness of Seasons trouble him because others partake of Gods Providence he prays for a Dearth or Famine that his commodities may sell for more then he values his Soul at he hates the Rich because he hath not somewhat they possess he hates the Poor because they crave away his Life As for Spiritual matters he counts Salvation it self not worth one years Extortion This Sin of Covetousness may be in the Poor as well as in the Rich when they use ungodly shifts and unlawful means to store themselves with Meat or Money or any other thing which is right Covetousness and when they murmure and grudge at their condition not bearing the burthen of Poverty patiently murmuring also at him that sendeth it for whosoever disdaineth his present state because it is not higher richer and better is covetous This was the sin caused the Rich man to forgo the Savior of Mankinde rather then his Temporal Possessions this makes it is as difficult a matter for the Rich to enter Heaven as a Camel the Needles eye this made Achan play the Thief this brought him to so fearful an end Josh 7.25 This brought the leprosie on Gehazi and Judas to his own Gallows Mat. 27.5 This is the occasion of all corruptions in all Professions in all Ages in all degrees of men indeed the very Root of all evil Thou shalt not Covet The cogitation or motion of the heart is of three sorts viz. 1. Some glancing or sudden thought suggested to the minde by Satan which suddenly vanisheth away and is not received of the minde The signs to know and distinguish these diabolical Temptations from the motions of our own Flesh may be such as these viz. 1. They are sudden and come into the minde without any object leading thereunto 2. They are often yea thousands of times iterated without intermission to the infeebling of the faculties of minde and body and weakning of the senses 3. They are motions oft horrible to Nature as to Murthers of others or ones self 4. They move to things unpleasing tedious and irksom 5. They are violent and enforce almost to the doing of that unto which we are moved 2. The Second is a more permanent Thought or Motion the which as it were tickleth and inveigleth the minde with some inward joy 3. The Third is a cogitation drawing from the Will and Affection full assent to sin Now we are to understand this Commandment of the Second sort of Motions onely for the First sort being a sudden thought suggested to the minde by Satan is no sin of ours but the Devils And the Third kinde which have consent of Will belong to the Five former Commandments In this Commandment are prohibited these and the like sins viz. 1. Concupiscence it self namely Original corruption in as much as it is hurtful to our Neighbor Jam. 1.14 2. Each corrupt and sudden cogitation and passion of the heart springing out of the bitter root of concupiscence Gal. 5.17 To this place appertaineth Satans suggestion if after the first offer it be entertained and received in the Closet of the heart 3. The least cogitation and motion the which though it procure not consent delights and tickles the heart Of this kinde are these foolish Wishes I would such a House were mine Such a Living Such a thing c. And hitherto may we refer all unchaste Dreams arising from the force of concupiscence Here are comcommanded 1. A pure heart towards our Neighbor 1 Tim. 1.15 2. Holy cogitations and motions of the Spirit 1 Thess 5.23 Eph. 4.23 3. A conflict against the evil Affections and Lusts of the flesh Rom. 7.22 23. 2 Cor. 12.7 That we may be the better preserved from this sin of coveting 1. Let us consider our unworthiness of those things we have of our own be they never so mean in respect of the superfluity of others 2. Let us consider the Providence of God which appoineth for every one as he seeth most fit and convenient 3. Let us consider the deceitfulness of our own hearts which for ought we know would not be fully satisfied did we enjoy what we covet 4. Let us shut our eyes against the beholding of tempting objects for by the outward senses the fire of concupiseence is kindled within us and withal let us ardently and constantly pray for the extinguishing of this fire and to have a fire of heavenly desires kindled in us The covetous are Idolaters two ways viz. 1. Because they prefer their Riches in their affection before God the gift before the Giver depending more on them then on God trusting in them as in God 2. Because they account their life to consist in their Riches and to rest upon their Wealth rather then to stand on the Providence of God failing of all hope and comfort and joy when their Wealth faileth them This was Satans bait even to our Savior Christ himself to tempt him to Idolatry when he offered him the Kingdom of the World and the glory thereof The evils of covetousness viz. 1. It setteth the minde upon a Rack fretting fuming vexing tormenting disordering disquieting and distempering it self 2. It bewrayeth much impiety and infidelity that their hearts are destitute of true godliness whatsoever shew they make to the contrary 1 Tim. 6.6 Ps 119.36 Jam. 1.27 for the soul which is heavenly in them is made earthly 3. There is no sin which a covetous man wil not commit for his gain therefore the Apostle calls it the Root of all evil 1 Tim. 6.10 it is in effect the breach of the whole Law it setteth up a strange or false god in the heart therefore it is called the worshipping of Images Col. 3.5 and the covetous person an Idolater Eph. 5.5 he will Swear Curse and Blaspheme to get an Half-peny Prov. 30.9 he regardeth the Sabbath not so much as his Purse-strings nay he will damn his Soul to fill his Purse Amos 8.5 This was the cause of lying in Gehazi 2 Kings 5.25 of Murther in Ahab 1 Kings 21.19 of Treachery in Judas Mat. 26.15 of Theft in Achan Josh 7.21 of Apostacy in Demas 2 Tim. 4.10 The thoughts of the heart being chiefly concerned in this Commandment consider three ways to discern the thoughts that are conveyed into the minde by the Devil 1. They come speedily as lightning into a house and in a maner forced into the minde as that the party cannot avoid them and they come into it again and again yea a thousand times a day 2. Because they are directly against the light of Nature the sparks
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
of God 2. The Flesh striveth to follow its own pleasures and wicked affections but the Spirit giveth it self to this one thing That it may obey God and set forth his Glory 3. The Flesh is full of distrust and impatience but the Spirit humbleth it self under the mighty hand of God resteth in his Mercy and fashioneth it self unto his Will 4. The Flesh holdeth us down in these earthly things but the Spirit lifteth us up into heaven The Spirits defensive weapons to fight with the Devil in the combat of the Flesh viz. Eph. 6. 1. The Girdle of Verity that is Constancy in the Doctrine and Truth of God 2. We must stand fast having our loyns girt about with Verity which is to be grounded in the setled Truth of Gods Word without inconstancy 3. We must put on the Breastplate of Righteousness which is a setled purpose not to displease God in any thing though never so seeming good in it self 4. We must have our feet shod with the Preparation of the Gospel of peace which is a constant resolution to profess the Truth should it cost us all the world can yield us 5. Above all to take the shield of Faith which is such a Faith as relieth wholly on God in Christ with particular application which will quench the fiery darts of the wicked 6. To take the Helmet of Salvation which is to stand assured that our Salvation is sealed up unto us which assurance will enable us to withstand all the assaults of the Devil The Spirits offensive weapons to fight with the Devil in the combat of the Flesh viz. 1. We must get the Sword of the Spirit which is the Word of God wherewith our Head and Captain Christ did repel the Devil 2. We must Pray with all maner of Prayer and Supplication in the Spirit and watch thereunto with all perseverance The maner how we must behave our selves in this combat of the Spirit with the Flesh viz. 1. Kill sin in the very conception otherwise it will grow from motion to liking from liking to consent from consent to action from action to custom from custom to hardness of heart and thence to the heighth of all impiety 2. Be sure to put no confidence in thine own strength 3. Believe not the Devil though he bring Truth in his mouth 4. Be careful ever to make resistance to it either by weakning the ability of sin by taking away all occasion to sin and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it or else by opposing the contrary vertue to sin 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin but rather the gripings of Conscience with the pain of Resistance 6. Thou must be careful to finde out the subtilties devices and sleights of the Devil by which he doth assault thee very cunningly 7. When once thou hast given the Devil the foil the Flesh will be the less able to assault thee and thou the more able to resist it but then be sure still to stand well upon thy guard and keep diligent watch The weapons whereby Satan labors to wound our fervency and faithfulness in the duties of Holiness and to hinder the entire exercise of the Graces of Sanctification viz. 1. Prosperity and freedom from discomforts and misery thereby to beget in our hearts worldliness and security the two great and dangerous Consumptions of Spiritual Life the one makes us insensible of Gods Mercies and our own Happiness the other of Gods Judgements and our own Misery 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace by making us cold and negligent or onely formal or cursory in the daily examination of our Consciences and in the exercise of holy duties whereby there ever follows a languishing and decay of the Life of Grace 3. By casting us upon ungodly and prophane company which hath a secret bewitching power to transform others into their own fashions and conditions yea to make them sometimes to condemn their former forwardness and zeal in the service of God 4. By putting into our heads some inordinate plot and forecast for preferment and greatness and then farewel zeal farewel Gods children yea his Service yea and himself too for we then think we mis-time our imployment if we make bold to borrow any from Policy to bestow it on Religion The Signs whereby the Son of God may be discerned from a childe of the Devil 1. Truly to believe in the Name of the Son of God 2. An hearty desire and earnest endeavor to be cleansed of his corruptions 3. The love of a true Christian because he is a true Christian The true Testimony of our Conscience may be discerned thus viz. 1. By the grief of heart for offending God called Godly Sorrow 2. By a resolute purpose of the heart and endeavor of the whole man to obey God in all things 3. By savoring the things of the Spirit that is by doing the works of the Spirit with joy and alacrity of heart The working and property of saving Grace vouchsafed peculiarly to Gods Children which doth translate them from the corruption of Nature to a state of supernatural Blessedness may be thus conceived understood viz. 1. It seats it self in the heart 2. It is dispersed over all the powers and parts both of Soul and Body over all the actions and duties whatsoever that are required of man 3. It softneth and changeth the heart and purgeth the inmost thoughts 4. It awakes the Conscience and makes it tender and sensible of the least sin 5. It sanctifieth the Affections and conforms the Will unto the Will of God 6. It illightens the Understanding with Saving Knowledge 7. It stores the Memory with many good lessons for Comfort Instruction and Direction 8. It seasoneth the speech with Grace 9. It so rectifies and guides all a mans Actions that they proceed from Faith warrantable out of Gods Word accomplished by good means and wholly directed to Gods Glory 10. It kindles in us a desire and zeal for the Salvation of the Souls of others especially of all those that any way depend upon us The Signs of the Sanctified or the Signs whereby all men may certainly know whether they are Sanctified Regenerated and shall be saved viz. 1. A Separation of themselves from wicked and prophane men and a purging themselves from the sins of the Times 2 Tim. 2.21 2. The Integrity of Soul sincerity and uprightness in heart in the whole course of Gods Worship Job 1.8 3. A reverent hearing and careful practising of Gods Word and a keeping of his Covenants Exod. 19.5 4. A Soul-ravishing delight in his Word with often and fervent Prayer 5. A Love to Gods Children and a zeal of his Glory 6. A Denial of our selves and a patient bearing of the Cross with profit and comfort 7. Faithfulness in our Callings with a just and
conscionable dealing in all our actions amongst men Reasons that may enforce us to labor for this Sanctification viz. 1. It is the Will of God that we should be holy all impurity being contrary to his Will 1 Thess 4.3 2. It is the end of our Vocation and Calling not to live in filthy lusts and uncleanness 1 Thess 4.7 3. It is the end of our Election Eph. 1.4 we are not elected to live as we list 4. Because hereby we like obedient Children resemble our heavenly Father who is Holiness it self 1 Pet. 1.15 16. 5. Without this Holiness we have no part in the New-Birth Rev. 20.6 6. Without this Holiness we shall never see the Lord Heb. 12.14 VIII A Doption ariseth from our Union with Christ and is that whereby they which are justified are accounted of God as his own children it is annexed to Justification and thereby all such as are predestinate to be Adopted receive power to be actually accounted the Sons of God by Christ Eph. 1.5 from whose Obedience whereby he stood in subjection to the Law this Adoption springs Hence it is that we are freed from under the Law and have given unto us even the Adoption of Sons And this alone is that whereby we stand before the Tribunal Seat of God which also we are to oppose to the Judgement of God to Hell Death and Condemnation In this Grace of Adoption there be two Actions of God the one is Acceptation whereby God accepts men for his children the other is Regeneration whereby men are born of God when the Image of God is restored in them in Righteousness and true Holiness The outward means of Adoption is Baptism not Baptism alone but Baptism joyned with Faith for the Scripture speaking of Baptism comprehends both the outward and the inward Baptism which is the inward Baptism of the Spirit Mat. 3.11 1 Pet. 3.21 Now this Adoption gives us Assurance of Salvation for he that is the Adopted Son of God shall undoubtedly be saved Rom. 3.2 Moses had an higher esteem of this Grace of Adoption when he chose rather to be the Childe of God then the Heir of an Earthly Prince Heb. 11.25 So did David who though a King yet regardless of his Royalty setteth it at nought in regard of the Blessing of Adoption who otherwise could never have said That the Lord not the Kingdom of Israel was his Portion Psal 16. And so also must we have an high esteem thereof if we hope to have Heaven thereby Two Testimonies of our Adoption whereby we may know that we are Adopted viz. 1. The Spirit of God dwelling in us and testifying to our Spirit that we are the children of God 2. Our Spirit that is our Conscience sanctified and renewed by the Holy Ghost Six Notes of our Adoption out of the six Petitions of the Lords-Prayer viz. 1. An earnest and hearty desire in all things to further the glory of God 2. A care and readiness to resign our selves in subjection to God to be ruled by his Word and Spirit in thought word and deed 3. A sincere endeavor to do his Will in all things making conscience of every evil 4. Upright walking in a mans lawful Calling yet still by Faith relying on Gods Providence 5. Every day to humble a mans self before God for his offences seeking his favor in Christ 6. A continual Combat between the Flesh and the Spirit for otherwise Corruption would prevail over the whole man The Benefit the Children of God have by Adoption viz. 1. The Elect childe of God is hereby made a Brother of Christ 2. He is a King and the Kingdom of Heaven is his Inheritance 3. He is Lord over all the Creatures except the Angels 4. The holy Angels minister unto him for his good they guard him and watch about him 5. All things yea grievous afflictions and sin it self turn to his good though in its own nature it be never so hurtful 6. Being thus Adopted he may look for comfort at Gods hand answerable to the measure of his afflictions as God hath promised 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones Mat. 6.26 So that they who drown themselves in worldly cares distrusting the Providence of God live like fatherless children 8. In that we are children we have liberty to come into the presence of God and to pray unto him Eph. 3.12 9. Nothing shall hurt them that are the children of God Psal 91.13 10. God will bear with the infirmities and frailties of them that be his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Let not any man hence sin ' cause Grace doth abound Duties from Adoption viz. 1. If ye be the children of God then walk worthy your Profession and Calling for if we live according to the lusts of our flesh as the men of the world do whatsoever we profess we are in truth the children of the Devil Joh. 8.44 1 Joh. 3. 2. We must use every day to bring our selves into the presence of God and we must do all things as in his sight and presence presenting our selves unto him as Instruments of his Glory in doing of his Will This is the honor the childe of God owes unto him Mal. 1.6 3. Our care must be according to the measure of Grace to resemble Christ in all good Vertues and holy Conversation for he is our eldest Brother and therefore we should be like unto him 1 Joh. 3.2 3. 4. We must have a desire and love to the Word of God that we may grow thereby in Knowledge Grace c. This is the food whereby God feeds his children 1 Pet. 2.2 5. When we are under the Rod of Correction for God corrects all his children we must resign our selves to the will and good pleasure of God This is childe-like obedience and herewith God is well pleased IX REgeneration is a renewing and repairing of the decayed estates of our Souls or an Act of the Holy Ghost in Gods Elect whereby they are entred into a constant and faithful exercise of a godly life No general Preventing Grace in us which we have in our own power to use or refuse but the special Grace of the Spirit onely worketh in us Conversion the want whereof causeth in us our continuance in sin for it is God alone who worketh in us both to will and to do yet there is not one Effect ascribed to the Holy Ghost another to mans Will but the same to both unto the Holy Ghost the Principal Cause unto Mans Will as a Secondary and Instrumental Cause Like that vertue proceeding from that Art in the Artificers minde which guides the Instrument to frame this or that the which without it could not be done which invisible passage or secret influence we see not otherwise then in the Effect or like the vertue that directs the Arrow just to such a Mark so far and
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
Joh. 6.63 4. The Word and the Ministery of the Word are as instruments which the Lord is pleased to use in this blessed work Jam. 1.18 The Difference betwixt Regeneration and Creation viz. 1. In our Creation Christ was onely a Worker but he is the very Matter of our Regeneration we are of his Flesh Eph. 5.30 2. The Relation that then was betwixt Christ and Man was Creator and Creature but here the Relation is Head and Body We are members of his Body Eph. 5.3 so that the Bond is now much nearer 3. The Being which then we had was from Adam but the Being which now we have is from Christ being flesh of his flesh Eph. 5.30 4. That Being was but Natural this is Spiritual for that which is born of the Spirit is Spirit Joh. 3.6 5. Man might then wholly fall from that estate wherein he was as indeed he did and yet Christ remain as he was Now it cannot be so for the Saints fall not totally and finally O the Riches of Gods Mercy who might justly have left fain Man as he did the evil Angels The Difference between one and the same work in the Regenerate and Unregenerate being sin in the one not in the other and that for these Reasons viz. 1. Because the Regenerate are reconciled to God the Unregenerate are not 2. The Regenerate work to the Glory of God the other quite contrary 3. In both of them the work is imperfect but the one is covered by Christs Righteousness the other not 4. The work of the godly is joyned with a beginning of Obedience but the work of the ungodly with Sin reigning Of Regeneration or the New-Birth there be four degrees viz. 1. The birth of a pure and holy Minde hating Sin and loving the Law Rom. 7.16 2. A stirring and moving in holy Duties which is a ceasing to do evil and a learning to do well doing the Duties of Piety towards God and of Love towards Man Psal 34.12 3. An earnest desire of Food whereby this new life may be maintained 1 Pet. 2.2 4. A growing up towards mans estate in Knowledge and Holiness 2 Pet. 3.18 The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost 1. By creating in the Minde a Saving Faith which unites a man unto Christ and as a hand applieth Christs Purity that is his Obedience to the Heart Acts 15.9 2. When a man is in Christ the Holy Ghost purgeth and purifieth the Heart inwardly by mortifying all the Corruptions in the Minde Will and Affections and by putting into it inward Holiness whereby the Image of Christ is renewed Joh. 15.2 We may know whether our selves be Regenerated by the signs thereof or these fruits of the Spirit 1. A true touch of Conscience for our sins both Original and Actual 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions 3. An earnest desire or true Spiritual hunger and thirst after Christ and his Righteousness testified by our constant and diligent use of those means the Word Prayer and Sacraments wherein God gives Grace and assurance of Mercy 4. An unfeigned turning unto God from all sin by new Obedience having a constant purpose of heart not to sin and a godly deavor in life to please God in all things X. COnversion is a change or mutation of a corrupt Minde Life and Will into a good stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen on which ensue Good Works or a life directed according to all the Commandments of God This Conversion of a sinner is not the change of the Substance of a man or of the Faculties of the Soul but a renewing and restoring of that Purity and Holiness which was lost by Mans Fall with the abolishment of that Natural Corruption that is in all the powers of the Soul This is the work of God and of him alone who doth it not first in one part then in another but the work both for the beginning continuance and accomplishment is in the whole man and in every part at once specially in the Minde Conscience Will and Affections yet this Conversion is not wrought all at one instant but in continuance of time and that by certain measures and degrees though in the very first act and degree of Conversion the sinner is both justified adopted and incorporated into the Mystical Body of Christ Now we must know That man willeth not his own Conversion of himself by Nature either in whole or in part but by Grace wholly and alone because of the want of that Original Righteousness which was in man by Creation as also now by reason of his proneness and inclination to that which is evil and to nothing that is truly good Gen. 8.21 Rom. 8.7 for all Natural Free-will of man in things Spiritual is directly excluded Phil. 2.13 yet mans Will hath a work in doing that which is good not by Nature but by Grace for when God gives man power to will good things then he can will them and when he giveth him a power to do good then he can do good and he doth it for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit yet is there a Supernatural co-operation by Grace enabling man when he is to be converted to will his Conversion 1 Cor. 15.10 Thus we see that man willeth his Conversion in the act thereof but yet it is God that worketh that will in him it is not of himself as the blasphemous Idolaters affirm which here offering it self to our consideration may not be thought any great digression to speak a word or two thereof This liberty of the Will is a Power Right or Ability proper unto a reasonable Nature to will any thing to chuse or refuse any object represented unto it by the Understanding and to move it self by her own proper motion without any constraint or violent compulsion from any external cause Free-will before the Fall was a fitness or aptitude in man to chuse good or evil after the Fall in man unregenerate a proneness onely to chuse evil in the Regenerate a mixt aptitude partly to do good partly evil in the Glorified to will good onely Now the state of the principal Question about Free-will is this Whether as man averted himself from God and corrupted himself so on the other side he be able of his own strength to return to God and to receive Grace offered by God and to amend himself And further Whether the Will of man be the first and principal Cause why some are converted others persist in their sins as well of the converted as not converted others are more others less good or evil some after one maner some after another doing good or evil Now the erroneous Adversaries to this Question answer it thus That so much Grace is both given of God and left by Nature to all men that
they are able to return unto God and obey him Neither that we ought to seek any other cause before or above mans Will for which others receive or retain others refuse or cast away Divine Succor and Aid in a voiding Sin and do after this or that maner order and institute their Counsels and Actions Contrary to this Opinion do we learn out of the Sacred Scripture That although by Nature so much of God and his Will be known to all as may suffice for taking away all excuse from them of sin and although it be manifest That many Works morally good may be done even of the Unregenerate and the Will doth freely in them make choyce either of good or evil yet no work pleasing to God can be undertaken or performed by any man without Regeneration and the especial Grace of the Holy Spirit Neither can more or less good be in any mans Counsels or Actions then God of his free and purposed goodness doth cause in them Neither any other way can the Will of any Creature be inclined then whither it shall seem good to the Eternal and good Counsel of God and yet all the actions of the created Will are wrought freely whether they be good or bad Now Free-will to outward good actions without an inward Faith and Obedience is not Free-will to good for outward actions good in themselves are made evil by want of inward Faith and Obedience which is onely in the Regenerate whose Wills are not taken away but corrected as which before would onely that which is evil will now that which is good Eph. 2.10 which being inclined moved and governed by Gods Spirit will themselves of their own accord and are able to work do well and work well that is because God worketh good things not onely in them but also by them as joynt-workers with him Phil. 1.6 and in them both the will and the deed even of his good pleasure Phil. 2.13 To do any thing with free arbitrement and will is to do any thing upon a fore-deliberation according to the Will of God sometimes simply and sometimes in some respect onely yea and against it also sometimes in some respect but never simply against it for the liberty of working is not taken away in any creature when God is said so to rule and bend their Wills that they be not inclined any other way then whither God will have them inclined either simply or in some sort And there is no such will of free working as excludeth all action and working of the first Cause guiding inviting and bending the Creatures Wills whither it self listeth The Wills of Angels and Men are so the causers of their actions that nevertheless they are carried by the Secret Counsel of God and his Power and Efficacy which is every where present to the chusing or refusing of any object and that immediately by God or mediately by Instruments some good some bad as it seemeth good unto God to use so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God therefore God is said to be absolutely perfectly and simply his own and at his own Will but man onely voluntary and free in some respects The Will is able notwithstanding not onely to withstand God moving it but also of its own proper motion to assent and obey him it self exercising and moving her own actions and yet this is to be understood of the actions of the Will not of the new Qualities or Inclinations which it hath to obey God for these the Will receiveth not by her own operation but by the working of the Holy Ghost And the Will of man withstanding the Revealed Will of God is yet guided by his Secret Will and therefore resisting doth not resist for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those even in those who most of all withstand Gods Commandments Neither yet are there contrary Wills in God for nothing is found in his Secret Purposes which disagreeth with his Nature revealed in his Word and God openeth unto us in his Law what he approveth and liketh and what agreeth with his Nature and the order of his Minde but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments And though God be chiefly the Mover of wicked Wills yet is he not the Mover of the Wickedness of the Wills for they disagree from the Law not as they are any way ordained by the Will of God but as they are done by Men or Devils by reason of this defect that either they do not know the Will of God when they do them or are not moved by the sight or knowledge thereof to do it that is they do it not to that end that they may obey God who will so have it For this Reason God cannot be the Author of the wickedness of the Will Besides though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves nor to turn unto God of our selves without the operation of his holy Spirit yet our inclinations bent by his Spirit the Will works freely though God works by it as an Instrument otherwise the Will were idle which cannot be And albeit God was able to have wrought what he would without the Will yet because he will work by the Will the working of the Will is not in vain nor can God hence be said to will the actions of sinners as they are sins but he wills them as they are Punishments of sins and the execution of his just Judgement And we must know That what liberty of Will we have to do good or to will it is onely but in part viz. as we are regenerated by his holy Spirit but not in whole and full neither in that degree in which before the Fall we had it and shall have in the life to come And although the Unregenerate are able to will onely those things which are evil yet they will them without constraint even by their own proper and inward motion and therefore freely but the will and ability to do good Works is no more in their power then the Creation for the liberty which is in man now after the Fall and not yet regenerated and recovered is the very bondage of sin yet God had made man such a one as was able to perform that Obedience which he requireth of him Wherefore man by his own fault and folly losing and of his own accord casting away this ability God nevertheless hath not therefore lost his Right to require Obedience from him Six things concur to constitute and make the liberty of the will viz. 1. An Object whether it be any end proposed which still is considered as good or the means whereby the end is attained 2. The Minde knowing and understanding the Object 3. The Will alike and equally apt to chuse and refuse the
Object represented unto it 4. The Will doing one of the two upon former deliberation 5. The Will doing it of her self or having the cause and beginning of her motion internal this is to do by her own proper motion 6. Not being constrained by any external Agent This Faculty or Power of the Soul is called Free in respect of the will for these Reasons viz. 1. The Will doth of her own accord follow the judgement of the Minde and Understanding 2. Because it is by Nature equally fit to receive or refuse 3. Because it moveth her self by its own proper motion 4. In this Election or Rejection it suffereth no impediment or constraint of any external Agent There are four degrees of Free-will in Man which are distinguished according to the diverse states and conditions of mans nature viz. 1. In Man not fain before sin when man had perfect liberty to continue good or to fall and though most free yet not so strong but he might fall God not assisting him which denial of Gods Grace was no cruelty but a way to greater Mercy nor any compulsion to make man fall for he had Free-will to stand 2. After the Fall in man not Regenerate in which state it is a proneness in man to chuse onely evil which evil necessity came from man voluntarily and by his own will 3. In Man Regenerated in this life wherein the Will useth her liberty not onely to do evil as when the work is not done according to Gods Commandment but partly to do evil partly to do well as when it does it as God hath commanded his Spirit working by the will giving him power to will what he commandeth and approveth 4. In Man perfectly Regenerated after his Glorification in this state the will shall be onely free to chuse good and not to chuse evil and this liberty is greater then the first before his Fall because this excludeth all possibility of falling the other did not The disterence between the liberty of Gods will and ours viz. 1. God knoweth all things of himself perfectly and perpetually but the Creatures know neither of themselves neither all things neither the same at all times but at such or such a time and onely so much as is revealed unto them 2. In the VVill the will of God is governed or moved or depending of no other Cause but it self our wills are depending of him 3. In the Understanding and the VVill God determined all things which he will from everlasting and wills them unchangeable we determine what we will in time and many times change from that which we first determine In the Will are two things common both to Angels and Men with God viz. 1. To do things upon deliberation and advice 2. To will without coaction those things which they have considered and thought of that is their will being by Nature fit to will the contrary or diverse from that which it doth will or also to defer and forbear the action doth encline to the other part of its own accord The use of the doctrine concerning the diversities of liberty of the will in God and in Man and of the diverse degrees of the liberty of Mans Will viz. 1. That this glory may be given to God That he alone is the most free Agent whose liberty and wisdom dependeth on no other 2. That we remember That they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wills declining of their own accord from Gods Commandments to be the true and onely Cause of all their sins 3. That we may know God alone to be of himself and unchangeably good and the Fountain of Goodness but no creature to have more then God works and keeps in him 4. That remembring what we are faln from we may deplore our unthankfulness and magnifie Gods Mercy in restoring us 5. That knowing the naughtiness of our disposition if God leave us to our selves we may be humbled in his sight and crave his Assistance 6. That knowing the liberty into which the Son of God restoreth us we may the more desire his Benefits and be thankful unto him for them 7. That knowing we alone are severed from them that perish we be not lifted up with a any conceit of worthiness in our selves but magnifie the free Bounty of God to us more then others 8. That acknowledging the weakness and corruption that still remain in the Regenerate we may seek for Justification in Christ alone 9. That knowing of our selves we are not able to withstand Temptations we may ardently and daily desire to be preserved and guided by God 10. That understanding we are not preserved against our wills but with our wills we may wrestle with Temptations and endeavor to make our Calling and Election sure having received the Grace of Conversion whereof we now again proceed in a word or two Conversion is twofold 1. Passive which is an action of God whereby he converteth man being as yet unconverted In this Man is but a subject to receive the impression of Grace and no Agent at all for in the creating setting and imprinting of Righteousness in the heart and Holiness in the inward man Will can do nothing 2. Active which is an action whereby man being once turned of God turns himself in all his thoughts words and actions This Conversion is onely of Grace for Grace is the Principal Agent and Will but the Instrument of Grace for being first turned by grace we can then move and turn our selves And thus there is a co-operation of Mans Will with Gods Grace He that made thee without thee will not save thee without thee In the Conversion of a Sinner there be three works viz. 1. The Holy Ghost who is the principal Agent enlightning the Minde with true knowledge softning the Heart and changing the Will from evil to good 2. The VVord which is the Instrument of the Holy Ghost for now he worketh not by Revelation or special instinct but ordinarily in and by the VVord 3. Mans VVill which though by Nature be evil and dead unto Grace yet being renewed by the Holy Ghost in the very first act of Conversion moveth and striveth to be turned It is not like wax onely passive but as fire so soon as it is fire doth burn and so soon as it burneth it is fire So the VVill though by Nature it move not yet being renewed by Grace it moveth and so soon as it moveth it is renewed There is a fivefold Grace bestowed in the true Conversion of a sinner viz. 1. Preventing Grace whereby God inspireth into the Minde of the sinner that is to be converted good thoughts a good purpose and a desire of supernatural Grace 2. Preparing Grace whereby it is given us to consent unto God offering Grace or whereby the Minde and VVill are prepared that they may yield Assent and Obedience to the Holy Spirit 3.
By Consent or Assistance so Saul in keeping the garments of them that stoned Stephen 4. By Provocation this Paul forbids Eph. 6.4 5. By Negligence or Silence of this too many Ministers are guilty 6. By Flattery when men sooth up others in Sin 7. By Connivance or slight Reproof so Eli in rebuking his Son 8. By Participation so such as are Receivers of Thieves are guilty of Theft 9. By Defending another in his Sin Why the Infirmities of the Saints are recorded in Scripture viz. 1. Not to disgrace them but to keep us from a vain opinion of our selves that we presume not on our own strength 2. To make us the more careful to look to our steps that we slip not as they did for fear we cannot rise as they did it is easie to fall but hard to rise 3. Having faln as they did we should by their Example learn to rise as they did having like Sins we should have like Repentance that we may have like Forgiveness Now the Sin against the Holy Ghost whereof he is the object not in regard of his Essence or Person but in regard of his Office or Operation consisteth of these Degrees viz. 1. A rejecting of the Gospel Heb. 8.29 2. A spightful rejecting thereof under which are comprised Malice and Hatred of Heart Blasphemy of the Tongue and Persecution 3. A spightful rejecting of the Gospel against Knowledge Heb. 10.26 4. A spightful rejecting thereof after Knowledge against Conscience 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost 6. A despighting of the Spirit in such things as he revealeth to them for their own good This unpardonable sin against the Holy Ghost is distinguished differeth from many other sins which come very near unto it viz. 1. From many things against Knowledge yea and against Conscience also for they may be without malice of heart which this cannot be the Elect may fall into them but not into this David and Peter sinned against Knowledge and also against Conscience 2 Sam. 11. Matth. 26.70 2. From many sins committed on Malice against Christ and his Gospel which may be done out of Ignorance 1 Tim. 1.13 As Paul did before his Conversion 3. From Blasphemy and Persecution which may be done also in Ignorance or in Passion 2 Cor. 16.10 4. From Denial of Christ which may be done out of Fear like Peter or other like Temptations 5. From Apostacy from the Faith and Profession of Religion which also may be done not out of Malice but through the Violence of some Temptation like Solomon 1 Kings 11.4 5 6. And the Levites in Captivity who though barred from the Holy Things yet were admitted to do other Services in the Temple Ezek. 44.10 c. whereby it is manifest they fell not into this unpardonable Sin 6. From Presumption and Sinning with an high hand as Manasseh did 2 Chro. 33.13 7. From Hardness of Heart from Impudency and committing Sin with Greediness for so did the Gentiles which had not the Gospel Supernaturally revealed to them 8. From Infidelity and Impenitency yea from final Infidelity and Impenitency whereinto all the Reprobate fall which is not perfectly committed till Death but the Sin against the Holy Ghost is sooner otherwise in vain had Saint Johns Caveat been concerning the not praying for them 1 John 5.16 This Sin against the Holy Ghost is unpardonable not simply in regard of the Greatness and Hainousness of it as if it were greater then the Mercy of God and Sacrifice of Christ but rather in regard of that Order which God hath set down and that fixed Decree and Doom which he hath both established and revealed And though God is not bound to render man a Reason of his Orders and Decrees yet it hath pleased him to make known some reasons thereof in his Word for the better satisfaction of mens mindes and justification of his own proceedings 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance Heb. 6.4 5. 2. Because they utterly renounce and quite reject the onely Means of Pardon which is Christ Jesus offered in the Gospel Heb. 10.29 3. Because they have wittingly so wholly cast themselves into Satans power and utterly renounced to have to do with God having as it were subscribed to be Satans and ever to be with him and on his side being certified in their hearts that they are wholly forsaken of God and shall be damned And thereupon they like the damned in Hell blaspheme God whom they have renounced and with spight oppugn the Gospel through an inward hatred of God the Author of Christ the Matter and of the Holy Ghost the Revealer thereof Seeing this Sin against the Holy Ghost is not committed without malice of the Will we must know that of this malice of the Will there be two Degrees viz. 1. Particular when a man wittingly and willingly sinneth against some particular Commandment as Acts 7.51 The Jews were stiff-necked and always resisted the Holy Ghost that is the Ministery of the Prophets in some things not in all 2. General Malice when a man is carried wittingly and willingly to oppugn all the Law of God yea Christ himself true Religion and Salvation by Christ and so reverseth all the Commandments This is the sin against the Holy Ghost And this being a general and universal Apostacy of this degree the Apostle saith If we sin willingly after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins Heb. 10.26 The chief Points considerable in this Sin against the holy Ghost viz. 1. The Name it is called a Sin against the Holy Ghost not because it is done against the Person or Deity of the Holy Ghost for so he that sinneth sinneth also against both the Father and the Son but it is so called because it is done contrary to the immediate Action namely The Illumination of the Holy Ghost 2. The Efficient Cause of it which is a purposed and obstinate Malice against God and against his Christ 3. The Object namely God himself and the Mediator Christ Jesus for the Malice of this Sin is directed against the very Majesty of God himself and against Christ Heb. 10.29 4. The Subject in which it is This Sin is found in none at all but such as have been enlightned by the Holy Ghost and have tasted of the Gift of God Heb. 6.5 6. 5. The Elect cannot commit this Sin and therefore they who feel in themselves a sure Testimony of their Election need never to despair 6. This Sin cannot be forgiven not because it is greater then Christs Merit but because after the Commission thereof it is impossible for a man to repent 7. It is very hard to know when this Sin is committed because the Root thereof lurketh inwardly in the Heart That we may ever abhor the very thought of sin consider feriously these two most cursed
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
all to do it meritoriously 2. A Work that it may be meritorious must not be a Debt or Duty for then the doer deserves nothing but man when he hath done his best hath done no more then what by duty he was bound to do and having done all is but an unprofitable Servant 3. To make the work meritorious there must be a proportion betwixt the Work and Life Eternal the reward of the Work but man cannot do a work proportionable to Eternal glory for he takes all of God and can give nothing to him besides man is a Creature and therefore whatsoever he hath or can do is no more then what he oweth to God Again the End of good works is threefold especially viz. 1. In respect of God that his Commandment may be obeyed 1 John 3.22 That his will may be done 1 Thes 4.3 That we may shew our selves to be obedient children to God our Father 1 Pet. 1.14 That we may shew our selves thankful for our Redemption by Christ Tit. 2.14 That we may not grieve the Spirit of God Eph. 4.30 But walk according to the same Gal. 5.22 That God by our good works may be glorified Matth. 5.16 That we may be good followers of God Eph. 5.1 2. In regard of our Neighbor that he may be helped in worldly things Luke 6.38 That he may be won by our example to Godliness 1 Pet. 3.14 That we may stop our adversaries mouths 3. In respect of our selves that we may shew our selves new Creatures 2 Cor. 5.17 That we may walk as the children of Light Eph. 5.8 That we may have some assurance of our Faith and of our Salvation 2 Pet. 1.8 10. That the punishments of sin may be prevented Psal 89.32 And the promised reward obtained Gal. 6.9 Again more particularly thus we are bound to do good works in respect of God for these Reasons 1. Because of the Commandment of God who requires them at our hands 2. For the glory of God which is hereby in others also exalted 3. Because of that thankfulness which the regenerate owe to God as well for his Mercies temporal as his Blessings spiritual We are bound to do good works in respect of our selves for these Reasons viz. 1. That by our good works we may be assured of our Faith Matth. 7.17 2. That we may be assured that we have obtained remission of sins through Christ and are for Christs sake justified before God 3. That we may be assured of our Election and Salvation 2 Pet. 1.10 4. That thereby our Faith may be exercised cherished strengthned and advanced 5. That thereby we may shew forth an honest Life and Calling Ephes 4.1 6. That we may escape Temporal and Eternal punishments Matth. 7.19 7. That we may obtain Corporal and Spiritual rewards 1 Tim 4.8 We are bound to do good Works in respect of our Neighbor for these Reasons viz. 1. That we may be profitable unto them by our good Example and so edifie them 2. That Offences may be avoided Mat. 18.7 3. That we may win Unbelievers and by our words and deeds and example convert them unto Christ Luke 22.32 A more large explication of the Proofs of this Assertion That Good Works cannot Merit viz. 1. Our best works are imperfect Gal. 5.17 Works indeed good neither are nor can be performed of us without our renewing by the Holy Ghost neither proceed they from our selves but are the Gifts and Effects of God in us and we his Instruments unto whom he communicateth his Blessings in us as in the Subject by us as the Instruments The purity of which actions are supposed to be no farther pure then the purity and light of their Mindes may be supposed to be Thus on the light of Nature may follow actions morally good upon Spiritual light follow actions also Spiritually good or Good Works upon imperfect illightning imperfect Obedience on perfect illightning perfect Obedience also followeth which though in this life is not but deferred till the life to come 1 Cor. 13. yet are the godly in whose hearts the life of Faith is kindled pure in the sight of God when he beholdeth them in Christ though their good Works cannot be perfect so long as themselves who work joyntly with the Spirit are not perfect yet shall not their Imperfections nor the Imperfections of their works be imputed to them but the Perfection of their Saviors Satisfaction 2. The Good Works whatsoever we are able to do are all due Luke 17.10 therefore no man ought to be beguiled to slacken his strictness in avoiding any sin or his Conscionableness in performing any bounden Duty by a Suggestion of Satans that he may be over-just Eccl. 7.18 For in true Righteousness a man cannot be over-just but for a man to make a Righteousness unto himself which is not grounded on Gods VVord and therein to be strict is to be over-just and to perform more then is due unto God To count such things to be sin which by Gods Law are not made sin is to be over-just and to be censorious without just ground is to be over-just but we regulating our selves by Gods VVord when we shall have done all those things which are commanded us must say We are unprofitable servants and have done but that which is our duty to do and therefore far from meriting 3. Our VVorks are impure and vicious however they seem most good Isa 64.6 for if any works proceed good from us they are not ours but Gods good works in us as the Subject and by us as the Instruments neither are they good works which are imagined by us as seeming by us to be right and good or which are commanded by men but such onely which are done by a true Faith according to Gods Law and are referred onely to his Glory yet though the Righteousness of the holiest Saints considered in it self and compared with the perfect Rule of the Law be exceeding defective or opposed to the Righteousness of Christ be as nothing yet as it is a work of Gods holy Spirit in us proceeding from an heart purified by Faith all the imperfections thereof being covered with the perfect Righteousness of Christ it is acceptable to God and such a thing as we may receive much comfort by but not glory in or think to merit ought thereby 4. If we do any good VVorks they are not ours but are belonging to God onely who worketh in us both to will and to do of his own good pleasure Phil. 2.13 and therefore good VVorks in us can merit nought unless it be a Curse for those imperfections and defilements which are inseparably in them by reason of that staining quality which remains in our depraved Nature 5. No Creature whatever he do can merit of God by order of Justice even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator 6. There can be no proportion betwixt our Works and the
370 c. 371 a b. 372 c. Popish Fasting abominable proved 372 c. 373 a. Father how understood in the Lords Prayer 79 b. why Our Father 78 c. 79 a. Fear of God what 176 215 Doctrine thereof ibid. to 218. Signs and Evidences thereof 217 b. how the Fear of Gods Worship differs from all other Fears ibid. a. Feasting holy Feasting what 370 a. Rules touching the same 373 c. why permitted 370 a. 373 b. Flesh and Spirit the War betwixt them 330 c the Weapons of that Warfare and the Nature of it 331. Fornication Motives and Reasons against it 287 b c. Forgiveness of Sins what 160 b. Doctrine of it ibid. to 163 Signs thereof 161 b. Forgiveness 'twixt Man and Man fourfold 105 c. G GAmes threefold 375 a. what Games lawful to be used ibid. Ghost Holy Ghost third Person in the Trinity 1 to 5. Gifts of the Spirit twofold 328 b c. Gluttony Remedies against it 111 a. God his Attributes and Properties 120 c. 121 122. Godhead what 2 a c. Gospel what 23 c. Doctrine of it ibid. to 25. Why called the Gospel of Peace 24 c. the Effects thereof 25 a. Grace twofold 329. The operations and properties of Saving Graces 332 b. Tryals of Sound Grace 50 a. Grace distinguished from Hypocrisie 329 a. Grace Vniversal Grace Erroneous 24 a b. H HAllowing how many ways taken in Scripture 84 c. 85 b. Hallowing Gods Name what it signifies 83 b. how many ways Gods Name may be Hallowed 85 c. Hearing the Word aright what 33 a. Requisites to hear profitably ibid. c. Rules of Preparation ibid. the impediments of Effectual Hearing 34 a. 35 b. Preparative Helps before Hearing 34 b. Rules in time of Hearing ibid. c. Duties required after Hearing 35 c. Heaven how many ways taken in Scripture 81 a. Holy Ghost the Doctrine of Faith therein 145 to 149. why called the Spirit of Revelation 146 a. he is to be prayed unto as God ibid. his Godhead proved ibid. c. why distinct from the Father and the Son 147 a. his Equality with the Father proved ibid. why called a Spirit ibid. b. the Titles given to the Holy Ghost in Scripture ibid. c. his Operations twofold 148 a. his peculiar Offices ibid. b. how he is given retained and eclipsed ibid. c. the Duties of Faith in the Holy Ghost 149 a. Honor to Parents wherein it consists 265 b c. why Civil Honor is due to man 267 b. how many ways this is transgressed 268 b. Hope what 175 a. Doctrine thereof 203 to 207. how many ways taken in Scripture ibid. a. Hope twofold ibid. b. the Grounds of Hope ibid. c. the Exercise of it 204 a. why it must be stedfast ibid. c. why called the Helmet of Salvation ibid. The special Properties thereof 204 c. The way to get keep and use Hope ibid. the Necessity of Hope 205 a. how it is wrought ibid. b. how Hope and Faith differ ibid. c. how Hope and Presumption differ 206 a. Signs of Sound Hope ibid. b. Motives to Hope ibid. Means to attain it ibid. Vices repugnant to it ibid. c. Housholders Duties 269 c. Humanity of Christ 133 a. Humility what 174 c. the Doctrine thereof 194 195. Husbands Duties to the Wife 269 b. Hypocrisie what 236. Kindes thereof 237 b. Fruits thereof ibid. b c. why not always invisible 238 b. why sometimes charged upon the children of God 239 c. Marks to know an Hypocrite by 240 b. I IDolatry what 233 a. alway the destruction of the Idolater and why 234 a. Caveats to avoid it 235 b. Idolaters not to be Consorted with 234 b. Ignorance what 219. Kindes thereof 221 c. the Mother of what sins ibid. the Causes thereof ibid. c. Image of God in Man what 318 c. why God preserves the Remnants thereof 319 a. Images made to be Worshipped most abominable 231 a. why to be Abolished in all Christian Churches ibid. b. Incest wherein it consists 286 b. Infants to be Baptized 41 b. Infirmities of the Saints why recorded in Scripture 348 c. Intercession to the Father why proper onely to the Son 130 b. Joy of the Spirit how known from Carnal Joy 330 c. Judgement corrupted four ways 296 a. Reasons against Rash Judgement 305 b. Caveats in judging others ibid. Judgement-Day what it is 143 b c. Last Judgement twofold 144 a. how Christ shall come to Judgement ibid. Doctrine hereof 143 to 145 the Day hereof why concealed from us 145 a. why deferred ibid. Errors touching the last Judgement ibid. Justification what 324 b. Doctrine thereof ibid. to 326. Kindes thereof 325. Signs and Effects thereof 326 a. K KIlling lawful three ways 277 Kingdom of God what 88 89 a. Threefold ibid. c. Kingdom of Satan what Knowledge of God what 173 c. 177 a b. the parts thereof 176 c. wherein it consists 177 c. Tryals thereof 50 a. Means to attain it 178 a. Signs thereof ibid. b. Vices repugnant to it ibid. c. 179 a. L LAw what 15 b. threefold 16 c. 17. How the Moral Ceremonial and Judicial Law differs each from other 18. How the Moral Law the Natural Law and the Decalogue differ ibid. c. how the Law was given 170 b. why the Ceremonial and Judicial Laws are now ceased and how far 17 b. the use of them against Anabaptists ibid. c. Laws Judicial not necessary for any Common-wealth 16 a. Moral Law binding to all ibid. The use of the Law under the Gospel 19 c. how it differs from the Gospel 16 b. 19 a. how the Law is fulfilled by Christ 20 b. 130 a. Law written in Mans Heart 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate 20 b. The use and ends of the Law 20 c. 21 a. how the whole Law is Abrogated 21 b. Errors touching the Law 23 a. The Error of the false Church of Rome touching the Law 22 c. Lending twofold 295 b. Life threefold 167 b. how many ways it may be said to be preserved ibid. c. Life Everlasting what 166 b. the Doctrine thereof ibid. to 168. Degrees thereof 167 b. why called a Rest 168 a. The Duties of Faith herein ibid. b. Love Gods Love to Man the Doctrine thereof 311 to 313. Degrees thereof 311 c. kindes thereof 312 b. the Commendation of Gods Love ibid. a. Duties from the Consideration thereof ibid. c. 313 a. Love Mans Love to God what 207 the Doctrine thereof ibid. to 215 the kindes of it 208 the parts of it 52 b. wherein it consists 175 c. Tryals thereof 52 a. The right order of Love 209 a. Assurance thereof ibid. b. how Love differs from Fear ibid. c. the right maner of Love 210 a. 213 b c. the Effects and Signs of Love ibid. c. 211 a b. The Properties of true Love ibid. 214 a. the Resemblance betwixt our Love to God and that to our Neighbor 213 b. Motives to love the Lord 212 b. 214 c. the main impediments to Love ibid. c. without Love no Salvation 209 b.