another 10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies Who are to be partakers in this Sacrament All baptized who are of yeeres and sound judgement to discerne the Lords body ought to repaire to this Sacrament But those onely come worthily who professing the true faith have duely examined and prepared themselves Esa. 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgement are shut from his Sacrament which are not alwayes from the other of Baptisme May none be admitted by the Church to the Supper of the Lord but such as have these things in them which God requireth at their hands Yes those who having knowledge doe make profession of Religion and are found guilty of no great error or crime unrepented of What if any thrust themselves to the Lords Table who are ignorant or guilty of such crimes They are to be kept back by the discipline of the Church What is to be performed by every Christian that he may worthily partake of the Lords Supper There must be a carefull preparation before the action great heed in the whole action and a joyfull and thankfull cloze and shutting of it All which must be performed as well by the Minister as the people For there is great difference betwixt our Saviour Christ the first deliverer of this Sacrament and all other Ministers he having no battel of the Spirit and flesh in him but being always prepared unto every good worke had no need of these things but other Ministers have as much need thereof as the people How are we to prepare our selves to this Sacrament By due search and triall of our own soules whether we can finde in our selves the things which God doth require in worthy Communicants How may we performe that By fitting our mindes framing our hearts thereunto 1 Cor. 10. 15 16 11. 28 How may we sit our mindes By examining our wisdome and knowledge both of Gods will in generall and of the nature and use of this holy Sacrament in particular whether we can give a reason of the representation of Christ in bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ and of the eating and drinking of the elements with the partaking of the spirituall things Rom. 4. 11. 1 Cor. 10. 3. and 4. 16 17. How may our hearts be framed for the feeling of the vertue and power of this Sacrament 1. By weighing with our selves what need we have of it and what benefit we may reape by it 2. By examining of our faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. Iames 4. 8. attended with true love of God Zach. 12. 10. and of our brethren 1 Cor. 16. 14. 3. By servent invocation praying for a blessing upon this Ordinance of God Matth. 26 26. How may we finde what need we have of this Sacrament Partly by our wretched estate by nature and partly by our weak estate by grace What may we finde by our estate by nature That being prone to all evill we had need of this Sacrament to nourish and preserve the life of grace new begun which otherwise by our own corruption might dye or decay in us 1 Cor. 10. 16. What need have we of this Sacrament for reliefe of our weak estate by grace That being weak in understanding and feeble in memory we may by the signes of Bread and Wine have our understanding bettered and memory confirmed in the death of Christ 1 Cor. 11. 24 26. What further need may we finde of it That being fraile in faith and cold in love we may by the same creatures as by seales and pledges have our faith further strengthned and our love more enflamed to God and Gods children What benefit then may we reape by the Lords Supper We see already that the benefit is great this Sacrament being as a glasse for the mind a monument for the memory a support of faith a provocation to love a quickning to obedience and a signe and seal of all the mercies of God in Christ Iesus How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits The heart must be purged by repentance and purified by faith 1 Cor. 10. 14 16. 21. Acts 15. 9. How may the heart be purified by faith If I have not only knowledge what Christ hath done for his chosen but a full assurance that whatsoever he hath done he hath done it for me as well as for any other 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20. What gather you hence That they onely are to present themselves at the Lords Table who after their baptisme are able to make a profession of the true faith and can finde that they truly believe in Christ seeing ignorant and unbelieving persons do rather eat and drink their own judgement than reap any benefit by this Sacrament 1 Cor. 11. 29 30 31. How may thy heart be purged by repentance If from my heart I do repent of my particular sins past and judge my selfe for them bewailing and forsaking them and frame the rest of my life according to Gods will 1 Cor. 11. 30 31. Gal. 6. 16. What learne you hence That it is dangerous for such as remaine in their old sins or after the Sacrament return unto them once to offer themselves to the Lords Table forasmuch as by this means they procure the wrath of God against them and those that belong unto them although not in condemnation in the world to come which the faithfull notwithstanding their unworthy receiving cannot come unto yet to fearefull plagues and judgements in this world It is not meet that we be free from all malice in our hearts when we come to the Lords Supper Yes it is for this Sacrament is a seal both of our conjunction with Christ and of our society one with another 1 Cor. 10. 17. and we must know that true repentance purgeth out malice amongst other sins and a sound faith worketh by love towards God and out Brethren Mat. 5. 22 23. Iames 1. 19 20 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action What is to be done by the communicant in the present action 1. They are to use reverent attention the better to apply the whole action harkning to the doctrine of the Sacrament delivered by the Minister joyning with him in his prayers making use of all the sacramentall actions and so commemorating the Lords death for the comfort and refreshing of their own souls 1 Cor. 11. 17. 26. 2. According as it is commanded all must take the Bread and Wine into their hands contrary to the superstition of divers which will have it thrust either into their mouthes or else take it with their gloves as if the hand of a Christian which God
it self it is infinite Whether can this Omnipotency of God be communicated to any creature No it cannot for to be truly and essentially omnipotent is proper to God onely and omnipotency is Gods essence and therefore whosoever is God is omnipotent and whosoever is omnipotent must needs be God whose power is a chief power and infinite and the power of any creature is not infinite but finite and so consequently no creature can be omnipotent except vve vvould say that a creature or a thing created can be both a creature and a God or a Creator too which is both absurd and blasphemous If God can doe all things whether can hee sinne or no as to lye and to be unfaithfull in his promises c. God cannot sin and yet for all that he is still omnipotent for to sin is no part or point of omnipotency but of impotencie to sin is nothing else but to leave the right and perfect vvay or to fall from a right and perfect action vvhich shevveth vvant of povver to uphold himselfe that doth so vvhich power is not wanting in God for he is omnipotent and being omnipotent he cannot goe from strength to weaknesse and from perfection to imperfection c. and therefore he cannot sinne By what Scripture can you prove this that you say The Apostle Paul is of that mind that God cannot doe all things his words be these 2 Tim. 2. 13. If we beleeve not yet abideth he faithfull he cannot deny himselfe he doth not say he will not deny himselfe but he cannot deny himselfe and his reason is because as he saith himselfe God is faithfull not onely in his will but also by his nature and therefore sith God is faithfull by nature he cannot but stand to his promises which he made according to the good pleasure of his will and by nature he is omnipotent therefore he cannot be impotent by nature he is good and the chiefe good therefore he cannot become evill nor doe evill But whether can God be moved or be subject to passions or sufferings or no He cannot for the power whereof we speak when we say that God is omnipotent is altogether active and not passive neither can any passive power be in God and to this effect speaketh Saint Augustine when he saith Discitur Deus omnipotens faciendo quod vult non patiendo quod non vult that is God is called omnipotent in doing what he will not in suffering what he will not Some say that God can sinne but he will not and that he can be subject to passions but he will not and that he can doe whatsoever can be imagined or thought but he will not what say you to those Of them I say nothing but their opinion is both foolish and ungodly for God cannot doe any thing which disagreeth from his nature and therefore he cannot sin c. Rom. 19. 15. not because his will is against it but because it is against his nature and naturall goodnesse 1 John 1. 5. Deut. 32. 4. Heb. 1. 13. therefore doe the Scriptures deny any iniquity to be in God and Saint Augustine saith to that effect Deus injusta facere non potest quia ipse est summa justitia that is God cannot be unjust because he is most just and righteous it selfe Obj. But yet for all this God doth in some sort will sinnes for he doth not permit it against his will and besides that he commanded some things which were sinnes as Abraham to kill his innocent sonne and Shimei to curse David did he not So far forth as God doth command or will or work any thing that thing is not sin in God for he both willeth and worketh in great wisdome and according to his most holy will and therefore no action can be sin in God but every action of God is most holy and good and so saith the Scripture Psal. 145. 17. To what use serveth the doctrine of Gods omnipotencie The use of this doctrine are many It serveth To sustaine and strengthen our faith in Gods promises that we should not doubt of our salvation because God can doe and he will doe vvhat he hath promised and he hath promised eternall life to the faithfull To teach us that vvee should not despaire of the things that God doth promise either in respect of our ovvne vveaknesse or in respect of the apparent weaknesse of the things that God hath sanctified for our good for whatsoever God as a Father hath promised that same as Almighty he can and vvill see performed Jos. 23. 14. Num. 23. 19. This did strengthen Abrahams faith greatly for Paul saith thus of him he did not doubt of the promise of God through unbeleefe but vvas strengthned in the faith and gave the glory to God being fully assured that he which had promised was also able to doe it Rom. 4. 20 21. To stirre us up to pray and to call for those things which God hath promised without any doubting for in our prayers we ought alwayes to have before our eyes the promises of God and the Almightinesse of God The Leaper was perswaded onely of Christs power he knevv not his vvill and therefore he said Lord if thou wilt thou canst make me clean and he vvas made clean Mat. 8. 2. How much more shall vve obtain those things vvhich vve aske if vve be persvvaded of his povver and doubt not of his promises It serveth both for a spurre to doe vvell considering that God is able to save and a bridle to restraine from evill seeing he hath povver to destroy Fear not them saith our Saviour that can kill the body c. It serveth in prosperity to continue us in our duties that vve abuse not Gods blessings because as he gave them so he is able to take them avvay again as Job acknovvledge Job 1. 21. To make us undergoe the Crosse vvith patience and cheerfulnesse and to hope for help in the midst of adversitie and death because he which hath promised to heare and help us is also able to doe it though vve see not hovv for he is omnipotent and therefore able to deliver us out of all our troubles Ps. 50. 15. Joh. 10. 29. Dan. 3. 17 18 4. 32. To keep us from despairing of any mans salvation although he seem to be rejected of God and to make us walk in faith and fear because God is able to raise him up that is down and to cast us down that stand and so Paul doth reason from Gods omnipotency about the rejection and election of the Jewes and Gentiles Rom. 11. 23. 25. It serveth to confirm all the Articles of our Christian Faith the summe whereof is contained in the Creed Thus much concerning the all-sufficiencie of God what is his will It is an essentiall property of God whereby oâ— himselfe and with one act he doth most holily will all things approving or disapproving whatsoever he knovveth Rom. 9. 18. James 4. 15. Eph. 1.
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
the King of Jericho might not revile the Spies but should have failed in her duty if she had betrayed them at the Kings Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee but in the least secret motions and thoughts of the heart unto which we give no liking nor consent for unto that also the last Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee Exod. 20. 12. What is to be considered in these words 1. The Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely acknowledged and respected for it requireth the performance of all such duties as one man oweth unto another by some particular bond in regard of speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall in gifts either of Nature or Industrie as brethren in a family Citizens in a Common-wealth Pastors in a Church c. What is required of Equalls That they live equally amongst themselves loving one another and affording due respect to each other Rom. 12. 10. that they live together sociably and comfortably preferring each other before themselves and striving to goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie above others and are here termed by the name of Parents 2 Kings 2. 12. 5. 13. 6. 21. 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours here called by the name of Parents 1. For that the name Parents being a most sweet and loving name men might thereby be allured the rather to the duties they owe whether they be duties that are to bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours That they answerably afford unto them love blessing according to the power they receive from God Heb. 7. 7. 11. 20. Gen. 9. 25 26 27. good
profession we make of Religion it is all in vaine James 1. 26. What is the summe of the duties of the tongue here required That our speeches be both true and charitable for these must inseparably goe together for Charity rejoiceth in truth 1 Cor. 13. 6. and the truth must be spoken in love Eph. 4. 15. For truth without love savoureth of malice and charity without truth is false vaine and foolish Unto what heads then are these duties of the Tongue required in this Commandement to be referred Vnto two 1. The conservation of truth amongst men And 2. the conservation of our owne and our neighbours fame and good name What have you to say concerning Truth Two things First what this truth is Secondly the meanes of conserving it What is to be considered in truth it selfe Three things First what it is Secondly whether it be to be professed Thirdly after what manner What is truth or veracity It is an habit of speaking that which is true from our hearts Psal. 15. 2. What is required hereunto Two things First that our speech be agreeable to our minds Secondly that our minds be agreeable to the thing For though we speak that which is true yet if we think it false we are lyers because our tongue agreeth not with our mindes and if that we speak be false and yet we think it true we doe not speak truely for though truth be in our hearts yet a lye is in our mouths and though we cannot be called lyers because we speak as we think yet may we be said to tell a lye because that we say is false What great necessity is there of this truth Very great for if speech be necessary as all confesse then also speaking truth without which there would be no use of speech for take away truth and it were better that we were dumbe then that we should be endued with this faculty of speaking What other motives are there to embrace it Because it is both commended and commanded in the Scripture It is commended as a vertue which God greatly loveth Psal. 51. 8. as a note of a Citizen of heaven Psal. 15. 2. and of one who shall be established for ever Pro. 12. 19. It is commanded Ephes. 4. 25. Zach. 8. 16 19. Is it onely sufficient to know the truth and beleeve it No we must also upon all fit occasions professe it with our mouthes Rom. 10. 9 10. Matth. 10. 32 33. How must the truth he professed Freely and simply How is it done freely When as we professe it willingly and undauntedly so farre forth as the matter place and time doe require So Dan. 3. 16 17 18. Acts 4. 8 10 13. How is it done simply When as it is done without guile and dissimulation shifts or shuffles What are the vices opposite to truth They are two First falsity and lying Secondly vanity or an habite of lying What is lying It is twofold First when we speak that which is false Secondly when as we speak that which is true falsly and with a mind to deceive What is it to speak that which is false When as we doe not speak as the thing is whether we thinke it true or no. What is it to speak falsly When as we doe not speak as we think whether the thing be true or false What are the reasons which may disswade from lying 1. Because God is true and the author of truth and the Devill a lyer and the father of lyes and as truth maketh us like unto God so lyes make us like unto the Devill 2. Because it is strictly forbidden in the Scriptures Lev. 9. 11. Exod. 23. 7. Col. 3. 9. Eph. 4. 25. 3. Because the lyer sinneth grievously not onely against his neighbour but also against God himself Lev. 6. 2. 4. Because the Scriptures condemne lying as the spawne of the old serpent John 8. 44. and as a thing abominable and odious unto God Pro. 12. 22. 6. 17. 5. Because it perverteth the use of speech taketh away all credit and faith between man and man and quite overthroweth all humane society which cannot stand without contracts and commerce nor they without truth Lastly because God severely punisheth lyes Pro. 19. 5 9. Psal. 5. 6. Acts 5. 1 2 3 c. and that both in this life with infamy and disgrace for it maketh a man esteemed base and of no credit so that the usuall lyer is not beleeved when he speaketh truth Eccles. 34. 4. And in the life to come for it excludeth out of heaven Apoc. 22. 15. and casteth men into that lake which burneth with fire and brimstone chap. 21. 8. How are lyes usually distinguished Into three sorts Merry Lyes Officious Lyes Pernicious Lyes What are merry Lyes Such as are spoken onely to delight the hearers and make sport Are such to be condemned as sinfull seeing they doe no man hurt Yes verily for the Scriptures condemne not onely false but also all vaine speeches Matth. 12. 29. Secondly because they are against truth and cannot be spoken without impeaching of it Thirdly lies must not be spoken to delight Princes who have most cause of care and trouble Hos. 7. 3. Fourthly lyes must not be spoken for profit and therefore much lesse for delight What are officious Lyes Such as are spoken either for our owne or neighbours profit and doe not hurt any man Are such lyes unlawfull likewise Yes surely and upon the same grounds for though we may buy the truth at a deare purchase yet we must not sell it at any rate Prov. 23. 23. And if it be unlawfull to lye in the cause of God because it hath no need to be supported by our lyes Iob 13. 7 8. much lesse for our owne or neighbours profit What doe you call Vanity in lying When men by a corrupt custome are so habituated to lying that they will lye for every cause yea even for no cause and when they might attain their ends as well and easily by speaking truth What vices are opposite to Freedome and Liberty in speaking the truth They are either in the excesse or in the defect VVhat in the excesse Vnseasonable and undiscreet profession of the truth with the danger or losse of our selves or others when neither the glory of God nor our own or neighbours good doth require it And in such cases our Saviour himselfe would not professe the truth though he were pressed unto it by his malicious enemies Iohn 18. 20 21. Because he should thereby have but cast Pearles before Swine contrary to his owne Doctrine Matth. 7. 6. What is opposite in defect When either out of a cowardly fear or some other sinister respect wee deny the truth in our words or betray it by our silence Of the former we have an example in Peter Matth. 26 of the other in those weak Christians 2 Tim. 4. 16. But is it not sometime lawfull to conceale the truth Yes surely when
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour in the former Petitions concerning the service of God For we are then allowed and not till then Luke 17. 7 c. to seek good things for our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely the promises of this life and that which is to come are entailed 1 Tim. 4. 8. What further That as in the former the word Thy did only respect God so in these following by these words our and us we learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule and things pertaining to the life to come For all which we are taught to depend on God and namely according to the order observed in the Creed called the Apostles 1. On the providence of God our Father the Creator for our nourishment and all outward blessings 2. On the mercies of Christ our Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall things two as about which our care is to be doubled Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly and therefore that our prayers for the things of this life should be short and further drawn out for the things that belong to the life to come Why then is the Petition for the temporall things put before the Petitions for spirituall The first place is given to outward things not because they are chiefest but because First it is the manner of the Scriptures commonly to put things first that are soonest dispatched Secondly that outward things may be helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine and suffice nature To proceed in order what are the words of the fourth Petition which concerneth the things of this life Give us this day our daily bread Matth. 6. 11. Luke 11. 3. What is the summe of this Petition That God would provide for us competent meanes and such a portion of outward blessings as he shall see meet for us Prov. 30. 8. not only for our necessities but also for Christian and sober delight according to our calling and his blessing upon us Likewise that he would give us grace to relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke fit for us Phil 4. 11 12. What is meant by Bread All outward things serving both for our necessity and sober delight Prov. 27. 27. 31. 14. as health wealth food physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes or other delicates not riches and superfluity James 4. 3. Num 11. 4 5 6. but a proportion of maintenance credit liberty c. convenient for us Prov. 30. 8. 1 Tim 6. 8. and that with condition if God shall see it good for us or so be his good pleasure Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things What need is there of asking these things The frailty of our nature not able to continue in health scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne you from the word Give First that from God all things come Psal. 104. 27 28 29 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that give them us As if we should looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing
Gal. 3 22. 23. Acts 2. 37 Matth. 23. 28. Gal. 2. 18 19. Heb. 4. 16. Hosea 14. 2 3. Rom. 8. 13 26. What things are common between godly and wicked hearers Things proper to godly hearers How justifying faith differeth from the faith of worldlings Of the Sacraments The Sacraments of great use What a Sacrament is The use of Sacraments The ends why Sacraments are instituted The persons that are actors in Sacraments and their actions Of preparation to the Sacraments Matth. 3. 13. Acts 8. 36. Luke 22. 15. Duties in the action of receiving Duties after receiving The Old Testament and the Sacraments of it The new administration of the Gospel * Esa. 41. 1 2 3. 68. 3 4 5. 65. 12. 66. 12 19 20. Joh. 16. 10. Mat. 18. 19 20. Rom. 15. 25 26. Ephel 3. 5 6 8 9. Col. 1. 5 6. Joh. 1. 17. 14. 21. Rom. 1. 1 2 3. 1 Pet. 1. 10 11 12. 1 Cor. 1. 23 24. The Sacraments of the old Testament How they differ from the New The Sacraments of the New Testament That there bee onely two Sacraments of the New Testament Of Baptisme and what it is Matth. 28. 19. Whether diving or dipping bee essentiall to Baptisme The inward part or thing signified in Baptisme The similitude between the signe and thing signified The benefit of baptisme to a common Christian To whom baptisme is effectuall How infants may be capable of the grace of the Sacrament What benefit elect infants that live to years have by Baptisme for the present The lawfulness of infants baptisme Baptisme not of absolute necessity to salvation Baptisme to be highly accompted of That many have a slight esteem of this Ordinance What are the meanes to reforme this slight esteeme Of the Lords Supper and what it is The difference between Baptisme and the Lords Supper Why it is called the Lords Supper Of the matter of the Lords Supper That the bread and wine are not changed into the body and bloud of Christ. Of the forme of this Sacrament of the Lords Supper The Sacramentall actions of the Minister Of the consecration of the Bread and Wine The Sacramentall actions of the Receivers The ends and uses of the Lords Supper Who are to receive the Lords Supper Of preparation to the Lords Table What duties are to be performed after the action Of the Censures of the Church Of the degrees of Censures Of the kindes of Censures Private admonition The degrees of private admonition How we must reprove The second degree of private admonition Publike admonitions Of suspension Of Excommunication Anathema Maranatha Of the enemies of the Church Of the general Apostasie 1 Tim. 4. 1. 2 Thess. 2. 23. Of Antichrist and who he is Luke 15. 32 Iohn 17. 12. 2 Pet. 2â— The differences betweene Christs miracles and the Popes The seat of Antichrist Of the last judgement Why the righteous dye Of particular judgement at the houre of death The generall judgâ—ment Eccl. 12. 14. 2 Cor. 5. 10. The preparation to the last judgement Acts 1. 7. Matth. 13 32. Mat. 24. 13. 33. The signes of the last judgement Matth. 24. 1 Tim. 4. 1. 2 Thess. 2. 3. 2 Pet. 3. 7. Matth. 24. 30. The second thing in the preparation The third thing Iohn 5. 28. Matth. 24. 31. 1 Cor. 15. 52. Phil 3. 21. The fourth thing The fift thing The act of judgment and how performed Rom. 2. 12. Matth 12. 27 41 42. Ezek. 18. 22. Rev. 14. 17. Rom. 6. 23. Iames 2. 18. Gal. 5. 6. The execution of the last judgment Matth. 25. 46. Psal. 58. 10. The estate of the Reprobates in hell 2 Thess 2. 9. The estate of the Elect in heaven 1 Cor. 2. 9. 1 Cor. 13 10. 1 Cor. 13. 12. Psal. 16. 11. Rev. 3. 21. 2 Tim. 4. 8. 2 Pet. 3. 13. Psal. 17. 15. 1 Thess. 4. 17. Heb. 12. 22. 1 Cor. 15. 24 28. The use of this doctrine concerning the last judgment Rev. 17. Acts 17. Luke 12. 43. Matth. 25. 21. a Prov. 30. 3 4. b Joh. 3. 13. c Esa. 9. 6. d Exod. 9. 16. e Ibid. chap. 10. 14. 11. 6. f Joh. 17. 5. g Prov. 8. 30. h Dan. 2. 11. i Rom. 9. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 14. k Exod. 40. 34 35. l Heb. 9. 9. 11. m Heb. 3. 3. 6. n Joh. 2. 19 21. o 2 Chro. 7. 1 2 p Coloss. 2. 9. q 2 Chro. 6. 18. r 1 Tim. 3. 16. s Esa. 7. 11 14. t Gal. 4. 4. u Joh. 1. 3. Col. 1. 16. x Act. 1. 21. y 1 King 8. 27. z Heb. 7. 3. with Esa. 53. 8. Mica 5. 2. a Joh. 14. 28. b Joh. 5. 18. Phil. 2. 6. c Joh. 8. 58. d Matth. 22. 42 43 c. e Col. 2. 9. f Gal. 4. 4 5 7. g Joh. 1. 14. 3. 16. h Joh. 1. 12. * Propter quod unum quodque est tale illud ipsum est magis tale i Rom. 8. 29. k Exod. 4. 22 23 l Heb. 12. 23. m Rom. 8. 17. n 1 Joh. 5. 5. o Joh. 1. 14. p Gal. 4. 4. q Luk. 1. 42. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ja. 5. 17. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. 15. t Heb. 5. 7. u 2 Cor. 13. 4. Heb. 2. 17 18. 4. 15. x Heb. 7. 3. y Jer. 31. 22. z Rom. 5. 12. * Luk. 1. 35. a Gal. 4. 6. Rom. 8. 9. b Luk. 1. 38. 48. c Luk. 1. 35. d Exod. 37. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 12. e Luk. 1. 34. f Ibid. ver 35. g Ibid. ver 37. 1 Sam. 6. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Exod. 3. 2 3. 5 6. Act. 7. 31 32. k Heb. 12. 29. l Esa. 33. 14. m Numb 12. 6 7 8. Exo. 33. 11. n Exod. 33. 18. 20. o Esa. 41. 8. 2 Chron. 20. 7. Jam. 2. 23. p Rom. 4. 11. 16. Gal. 3. 7. q Gen. 18. 27. r 2 Pet. 2. 11. s Esa. 6. 2. t Levit. 26. 11 12. Ezek. 37. 26 27. Revel 21. 3. u Heb. 3. 6. x Eph. 2. 22. y 2 Cor. 6. 16. z Joh. 17. 20 21 22 23. a Mat. 1. 21. 23. See Anselms Cur Deus homo b 1 Tim. 2. 5. c Heb. 2. 14. * Sic pax facta foedusque percussuÌ„ secutaque res mira dictu ut relictis sedibus suis novam in Vrbem hostes demigrarent cum generis suis avitas opes pro dote sociarent L. Flor. histor Rom. li. 1. ca. 1. d Rom. 5. 10. e Eph. 2. 14. 16. f John 20. 17. g Heb. 2. 11. h Heb. 11. 16. i Heb. 2. 13. k Deut. 32. 6. l 1 Pet. 1. 17 18 19. m 1 Sam. 2. 25. n Job 9. 32 33. o Rev. 5. 3 4. p Rev. 5. 5. q 1 Joh. 2. 1 2. r 1 Tim. 2. 5 6. s Heb. 5. 1. 2. 17. t Rom. 9. 15 16. u Rom. 3. 26. x Heb. 9. 24. y Rom. 8. 34. Heb. 7. 25. z Heb. 2. 17. a Joh.