4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
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
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
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
Faith unto the Sacrifice of Christ finished on the Cross as to the onely ground of our Salvation the Holy Ghost teaching us as much by the one and assuring us it by the other For as by Baptism God doth witness that we be received of him into Covenant through the communion of Christ and his gifts So by the Supper he assureth us that we be held and kept in until we be received into the heavenly life yet hath not God tyed his Grace to the Sacraments so that the want of Baptism doth not condemn but the contempt of it And this Covenant between God and man is a mutual Promise and Agreement made by our Mediator confirmed by solemn Tokens which are these Sacraments whereby God bindeth himself to remit their sins unto them that believe and to give unto them everlasting life for and by his Son our Mediator and men binde themselves to receive this so great a benefit with true Faith and to yield true obedience unto God The matter signed and signified in both Sacraments is Jesus Christ the Covenant of God and the Righteousness of Faith according to the Promise of the Gospel the Signs being as was said appointed of God to be as his Seals to confirm and assure us That he will give us according to his Promise the things which are signified and assured unto us by them The Rites and Ceremonies which are not commanded or are not instituted to this end as to be Signs and Tokens of the Promise of Grace are not Signs and Tokens of the Church for a Sign can confirm nothing but by his Consent and Promise from whom the thing promised and signified is expected and looked for no Creature therefore can institute any Signs or Pledges of Gods will And if in a Sacrament any other then the right outward Sign be used or though the right outward Sign be used yet if it be changed into the inward grace it ceaseth to be a Sacrament The right use therefore of the Sacraments is then when as the faithful keep those Rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in the Rites Persons and Ends the violating whereof breedeth an abuse Sacraments are as it were visible words in the institution whereof three things are to be observed 1. The Signs and Sacramental Rites 2. The Spiritual and invisible things signified by the Signs 3. The Analogy or Agreement of the Signs with the thing signified Three conditions required in true Sacraments 1. That they be ordained of God 2. That there be a Commandment of God for us to use them 3. That there be also a Promise by the which it is assured that we shall be partakers of the things that are represented by them Or thus God alone hath Authority to institute and ordain a Sacrament which institution containeth two things 1. The appointing and commanding of the Rites and Ceremonies 2. The Promise of Grace annexed to this Rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign that is with Faith and Repentance Again the conditions required in a Sacrament of the New Testament properly so called are these 1. It must have for the original cause Christ instituting 2. For the matter and form a visible Sign or Element and an audible form of words 3. For the end and benefit of it it is a Seal of saving Graces 4. For the extent of it it must be common and necessary to all Christians of what degree soever at one time or another In Sacraments the Signs differ from the things signified 1. In substance for the Signs are Corporeal Visible Earthly the things signified are Heavenly Invisible Spiritual 2. In the maner of receiving the Signs are received by parts of the Body and therefore also of unbelievers the things signified are received by Faith onely and the Spirit and therefore of the faithful onely 3. In the end or use the things signified are given for the possessing of life eternal they are indeed some part of the beginning thereof The Signs are received for the Sealing and Confirming of our faith concerning the things themselves 4. The things signified are necessary and necessarily received of all the Members of the true Church The Signs are received onely of them who are able to receive them To the difference of Sacraments from other sacred things appertain these two properties 1. That they are ordained and instituted of God 2. That they are instituted to this end that God may by them seal and assure unto us his Promise The Sacraments do differ from the Word in these particulars viz. 1. In substance nature as thus 1. Words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signs signifie according to a similitude which they have with the things signified 2. Words we hear and reade Signs we perceive by feeling seeing and tasting 3. Words signifie onely Symboles and Signs confirm also 2. In the Persons for the word of the Promise and Commandment is proposed without any difference to all To the unregenerate that they may either begin to believe and be regenerate or may be left without excuse to the regenerate that they may the more believe and be confirmed The Sacraments are given onely to the members of the Church The Word is preached to all at once the Sacraments are given to every member severally 3. In their Use for the word is the instrument of the Holy Ghost whereby he beginneth and confirmeth our Faith therefore the Sacraments must follow the word The Sacraments are the instruments of the Holy Ghost whereby he beginneth not but onely confirmeth our Faith and therefore the word is to go before them 4. In their Necessity the word is necessary and sufficient unto Salvation in them who are of an understanding age for Faith cometh by hearing but the Sacraments are not precisely and absolutely necessary unto all for not the want but the contempt of them condemneth 5. In the Maner of working the Sacraments by gesture the Word by speech declareth unto us the will of God 6. The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius Acts 10. but the Sacraments cannot be so without the Word 7. The Word is that which is confirmed by Signs annexed unto it the Sacraments are those Signs whereby it is confirmed 8. The Word is to be preached unto those onely who are of understanding but the Sacrament of Baptism may be given unto Infants so was the Sacrament of Circumcision in whose room Baptism succeeded but the uncharitable Anabaptist will not strike sail to this Truth The Sacraments and the Word agree in these particulars viz. 1. Both exhibite the same things unto us the same benefits the same grace the same Christ 2. Both are from the
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
Baptism succeeds Col. 2.11 12. 2. The Jews practice in a faithful observance of this Ordinance as of Abraham Zachary Elizabeth Joseph and Mary 3. The practice of the Christians who believing were themselves and their whole houshold Baptized Acts 16.15 33. under which whole houshold children might probably be comprised 4. Christ embracing and blessing such children as were brought to him and rebuking those that would have kept them from him Mat. 19.13 5. Gods promise made to them Gen. 17.7 Acts 2.39 as the seal for confirmation whereof God offereth Baptism 6. The right they have to Gods Kingdom Mat. 19.14 Baptism is an evidence of that their right 7. The constant continued custom of the true Catholick Church which ever since the Apostles time hath afforded the Sacrament of Baptism to children Touching the necessity of Baptisms we must know that things are said to be necessary two ways 1. Absolutely so as the thing cannot possibly be without it thus Baptism is not absolutely necessary as a cause for then should it be equal to Gods Covenant Christs Blood and the work of the Spirit 2. By consequence so as according to that course and order which God hath set down things may not well be without them Thus Baptism is by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof by reason of our dulness in conceiving things Spiritual of our weakness in believing things invisible To this Sacrament of Baptism the Papists attribute too much making it a plain Idol by their opinion 1. Of the necessity thereof in such degree as that they hold if any dye unbaptized he cannot be saved 2. Of the efficacy thereof in such degree as they hold it giveth grace by the work it self thereby equalling it to the very blood of Christ taking away the peculiar work of the Spirit and the use of the grace thereby The differences of Circumcision and Baptism viz. 1. In Rites for the same are not the Rites of Circumcision and Baptism 2. Circumcision promised grace for the Messias to come Baptism for the Messias exhibited 3. Circumcision had a promise of a corporal benefit a testimony that God would give a certain place for the Church in the Land of Canaan until the coming of the Messias Baptism hath no promise in particular of any temporal benefit other then what flows from the influence of a a general promise made to godliness 1 Tim. 4.8 4. Circumcision did binde to the observing of the whole Law Ceremonial Judicial and Moral Baptism bindeth us onely to faith and amendment of life that is to observe onely the Moral Law 5. Circumcision was instituted for the Israelites Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church 6. Circumcision was to continue until the coming of the Messias Baptism shall continue until the end of the world Baptism and Circumcision agree thus 1. In the chief and principal end whereas in both is sealed the Promise of Grace by Christ which is always one and the same 2. By both of them is wrought our receiving into the Church 3. By both is signified Regeneration ye are circumcised in Christ with Circumcision made without hands For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart Deut. 18.16 30. Acts 7.51 So Baptism telleth us that being once dead unto sin we are to live unto righteousness that all we that have been Baptized unto Jesus Christ have been Baptized unto his death c. and must walk in newness of life c. Rom. 6.3 For we have put on Christ by Baptism Gal. 3.26 The Reasons why Christ was circumcised 1. That he might signifie that he was also a member of that circumcised people 2. That he might shew that he received and took our sins on himself that he might satisfie for them 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf 4. The circumcision of Christ was a part also of his humiliation and suffering Reasons why circumcision is abolished viz. 1. Because the thing signified which was the Messias is exhibited 2. Because circumcision was instituted for the severing of the Jews from all other Nations but now the Church that difference being abolished is collected and gathered out of all Nations The chief and proper ends of the institution of Baptism viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects which is as it were gathered by the Word and Baptism 2. To be a confirmation of our faith that is a testification that Christ washeth us with his blood that he bestoweth on us Remission of sins Justification and Regeneration or To be the sealing of God and also the sealing or obsignation of the Promise of Grace and a testimony of Gods will that he giveth us these gifts at this present and will give them ever henceforward 3. To be a testification of our duty towards God and a binding of us and the Church to the knowledge and worship of God into whose Name we are Baptized we binde our selves in Baptism to thankfulness namely to Faith that is to receive the promised benefits with faith and then withal unto repentance and amendment of life 4. To be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and deliverance thereof from it Mat. 20.22 In regard whereof Baptism is compared unto the flood for as in that general Deluge some were shut into the Ark the rest of mankinde perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered 5. To signifie the unity of the Church for Baptism is a binding of the members of the Church among themselves to mutual love because when it severeth and distinguisheth the members of the Church from others it doth also joyn and unite them among themselves 6. To be a Token and Symbole of our receiving and entrance into the Church Hither appertain all those places in Scripture in which those who were become Christians are said to have been presently Baptized 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ that the Baptized may have occasion to teach and learn who is the Author and what is the meaning or signification of Baptism The Type of Baptism was Noahs Ark born up by the waters wherein the Church which then was in Noahs family was saved 1 Pet. 3.21 And though Baptism be a mark of the true Church yet may not the Papists thereby challenge theirs to be the true Church for Baptism severed from the true preaching of the
all We can thy Love or our Salvation call This doth with mutual tenderness combine As thou art Ours so grant we may be Thine §. 4. Which art in Heaven HEaven here signifieth the habitation of God of the holy Angels and of blessed men and God is said to dwell there not that he is there onely for he is every where but because his Majesty power and glory is more apparent in heaven then in earth and doth also there immediately shew and manifest himself whence we learn with reverence to pray unto him being our Father most glorious and most powerful for to be in heaven what is it but to be above all things and to have them in subjection Psal 115.3 So that we say Which art in heaven because there he sheweth himself chiefly to the Saints Eccles 21.24 and from thence he manifestth himself to man Psal 57.3 There is mention made of three Heavens in Scripture 1. The Air in which we breath Gen. 1.26 2. The Sky in which are the Stars Deut. 1.10 3. The Heaven of Heavens in which Christ the Angels and Saints departed are 1 Kings 8.27 called by Christ His Fathers house Joh. 14 2. by Paul Paradice 2 Cor. 12.4 by Matthew The Throne of God and The City of the great King Mat. 5.34 This is the heaven here specially understood being as it were Gods Mansion-house God by an excellency is said to be in heaven and that in three especial respects 1. To shew that there is no proportion betwixt him and Earthly Potentates for he is infinitely more excellent then any under heaven Psal 113.5 2. To shew that he hath his eyes continually on all his servants he seeth every thing that they do as one placed above and over them Psal 102.19 33.19 Prov. 15.3 3. To shew that he is Almighty able both to recompence his faithful servants Psal 123.1 and also to execute vengeance on those that are unfaithful to God and cruel to his servants Eccles 5.8 The Lord commandeth us to say Our Father Which art in heaven for these Reasons 1. Thereby to shew the opposition and contrariety of earthly fathers and this Father 2. To raise up in us a confidence that God heareth us 3. To raise a reverence of him in us 4. That we call on him in fervency of Spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the error of Ethnicks might be met withal who think that they may worship God in Creatures as also of the blinde Papists who suppose they may worship the God of heaven in an Image of Earth 8. To admonish us that we are not to direct our prayers to a certain place as in the Old Testament God is said to be in heaven 1. For his glory which doth most shine in the third heaven it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition 2. There there is not onely a natural but also a supernatural and extraordinary demonstration of his glorious Attributes of Justice Mercy Power Wisdom c. 3. From his purity and holiness even as heaven is pure and not obnoxious to corruption in such maner as the inferior bodies are 4. For his excellent majestical and inaccessible brightness even as the most shining heavenly Creatures the Sun and Stars which are but dim Creatures in respect of his glorious brightness and all this serveth to breed in us humility and reverence in coming before the Lord. This Prayer begins not with a Preface of Gods Soveraignty Omnipotency Justice c. but with this of Paternity and that in Heaven for these Reasons viz. 1. His Soveraignty would terrifie us because we have rebelled 2. His Omnipotency would amaze us being dust and ashes 3. His Justice would affright us being guilty of our sins 4. His Paternity doth allure us as prodigal sons coming to a liberal and merciful Father Luke 1.15 18. yet so as he is in heaven whereby we are held back from unreverently presuming on this paternal stile he is so graciously pleased to vouchsafe us that filial honor to entitle him by From this place of God the Father in heaven we may draw these necessary Observations 1. That the eye of Faith is needful to behold him withal for heaven is too high for any bodily eye to pierce into but by faith Moses saw him who was invisible 2. Though Potentates have none on earth above them yet in heaven there is one higher then the highest of them 3. That they who cannot be heard on earth have yet one to Appeal unto 4. That the command under which earthly Princes are is far greater then that which themselves have Their Commander is in heaven 5. That the poorest and meanest that be may have as free access to God as the wealthiest and greatest and their suit shall be as soon received Job 34.19 6. That the great ones on earth have as great cause to fear the revenging hand of God for any sin as mean ones These words Which art in heaven instruct us 1. Towards what place we are to address our selves in prayer 2. When we pray to come before God with reverence godly fear and filial trembling Remember therefore to use all reverence in prayer 3. To ask of God in prayer heavenly things especially Luke 11.13 other things as helps onely to them 4. To make it our principal care how we may come to heaven for there our Father is and though our bodies be on earth yet in affection and desire our souls should mount to heaven 5. That God is therefore able to grant our requests 1 Kings 8.30 6. That we may pray with confidence unto him Psal 123.1 7. That in prayer our heart must be in heaven 1 Kings 8.48 Psal 25.1 This is the true worship Joh. 4.23 8. That we are here as Pilgrims and that our conversation must be in heaven Phil. 3.21 Heb. 13.14 9. That we must look for all graces and helps from heaven Jer. 1.17 10. That by Pilgrimages we need not seek to God Psal 145.18 11. That he differs far from earthly parents who would help but cannot oftentimes 12. That no creature can hurt us Psal 2.4 5. 118.6 Rom. 8.30 13. That we must prefer him before earthly parents Mat. 8.22 14. That we also shall be with him in heaven God is said to be in heaven not as though he were included in the Circle of the Heavens for the Heavens and the Heaven of Heavens is not able to contain him 1 Kings 8.27 and indeed he is neither included nor excluded being Infinite and so every where but because his Majesty and glory is most eminent in the highest Heavens to his Saints and Angels and thence doth he manifest himself unto us in his Power Wisdom Justice and Mercy while we are on earth for Heaven is his throne and Earth is his footstool Isa 66.1 Thus the words Which art in Heaven
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
direct all things to my safety The Power of God is twofold 1. Absolute whereby he can do whatsoever can be Infinite and yet will not hereby he could of stones raise up Children unto Abraham 2. Actual whereby he most powerfully doth all things which he willeth Thus his Power in saving us dependeth upon his Will not his Will upon his Power So also are the works of God of two sorts 1. General which are divided into the works of 1. Creation 2. Preservation 3. Administration 2. Special which are wrought in the Church and Company of Elect to justifie sanctifie and glorifie them and are either works Of Reparation and restoring or Of perfection accomplishment Again the Power of God is 1. Infinite 1. In its own Nature and of it self 2. In regard of the diversity of objects unto which it doth extend it self 3. In regard of the manifold effects it is able to do and bring to pass 4. In regard of the action of this Power by which it worketh and can work Eph. 1.9 2. Universal over all the works of God Mat. 28.19 3. Immutable everlasting to crown us if we obey to condemn us if we disobey 4. It is most certain for it is shewn in raising Christs body from death God is called a Father 1. In respect of Christ his onely begotten and natural Son 2. In respect of all Creatures as he is Creator and Preserver of them all 3. In respect of the Elect whom being adopted in his Son he regenerateth The duties to be performed by us to shew our faith in God the Father are these four 1. We must obey his Will he is our Father 2. We must be like unto him and bear in us some resemblance of his Majesty Eph. 5.1 3. To moderate our care for worldly things he is our Father 4. To look up to God upon every accident and to consider his anger against sin when we suffer any way whatsoever and if it falleth out well unto us to be thankful to him as from whom alone all good cometh That God the Father Almighty is the Maker of Heaven and Earth or that the World was Created by God may beside the Testimonies of Scripture be proved by Reasons such as these 1. By the Authority of God himself avouching the same 2. The Originals and Beginnings of Nations shew it 3. The novelty and lateness of all other Histories compared with the Antiquity of the Sacred 4. The Age of men decreasing shew a former and better strength and that not without some first Cause 5. The certain course and race of Times even from the beginning of the World to the exhibiting of the Messias 6. The order of things instituted in Nature 7. The excellency of the minde of Men and Angels 8. The principles or general Rules and natural notions engendred in our mindes 9. The tremblings of Conscience in the wicked 10. The Constitution and Founding of Common-weals 11. The ends of all things profitably and wisely ordained 12. The very order of Causes and Effects which cannot be carried backward or forward infinitely To Create signifies 1. To order or constitute 2. To make something of nothing without any motion with a beck or word onely 3. The continuating of Creation or Creation continued which is the Providence of God How God made the world 1. The World was Created of God the Father by the Son and the Holy Ghost Gen. 1.2 Joh. 1.3 Job 33.4 2. Most freely without any constraint not by any absolute necessity but by necessity of Consequence that is by the Decree of his Will which Decree though it were Eternal and Unchangeable yet was it most free 3. With his beck onely or will without labor wearisomness motion or any change of himself that is not by any new action of his but by his forcible Will onely which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed decreed Isa 40.28 4. God created the World and all things therein of nothing not of any pre-existent or fore-being matter but of no matter not of the Essence of God nor of any matter Coeternal with God 5. He Created it at a certain and definite time and even at the beginning of times not from everlasting 6. God Created all things most wisely very good that is every thing in its kinde and degree perfect 7. He did it all not in a moment but in the space of six days which if it had so pleased him he could have made in an instant The end or final causes of the Creation of all things 1. The first and chief End is the Glory of God 2. The manifesting knowledge and contemplation of his Divine wisdom and goodness shining in the very Creation of all things Ps 19.1 3. The Administration and Governing of the World which is his Providence 4. To gather a Church of Angels and Men who should acknowledge and magnifie this great and wonderful Creator 5. That all other things might serve for the safety both of the soul and body of man as also for the life necessity and delight of men Gen. 1.28 Psal 8.26 The use of the doctrine of the Creation of the world viz. 1. That the glory of the Creation be given wholly to God and his wisdom power and goodness therein acknowledged 2. That neither the Son nor the Holy Ghost be excluded but each have their own parts yielded them therein 3. That as the world was created of God by the Son and the Holy Ghost so also we must know that by them Mankinde is restored 4. That seeing God created all things of nothing we must know that he is able to restore them being corrupted and ruinated into their first state again 5. That we must not refer the original of corruption to God but know that it was purchased by the faults of Devils and men Joh. 8. 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tyed to second causes or to the order by him setled in Nature but that he may either keep or alter it we should with confidence and full perswasion look for and crave those things which he hath promised yea those things which in respect of second causes seem impossible 7. Seeing all other things were created for mans use profit or happiness we above all other creatures especially being Redeemed from sin and death to Righteousness and life should for ever celebrate the wonderful known goodness of God 8. That we knowing God in as much as of nothing and through his meer goodness he created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creator should confess that to be most just whatsoever he shall do concerning us and all his creatures Jer. 45.4 9. That we should refer the use of all things to the glory of God since that we have received all
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
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
shorten their days Psal 37.37 38. Eccl. 8.12 Isa 3.10 11. Who say there is to Man no Honor due Belye that God that 's infinitely True And by this specious fond Delusion Vsher an Vnity of Confusion Both in the Church and State disjoynting more The Frame o'th'World then Babel did before Childe Reverence thy Parents thou shalt have By far the longer Journey to thy Grave But if the Lord doth sooner call thee hence Eternity shall be thy Recompence The Sixth Commandment Thou shalt do no Murther THe Sum of this Commandment forbiddeth all kinde of evil and commandeth all kinde of good to our Neighbors person So that the scope or end of this Commandment is the preservation of the life and safety of mens Bodies and of the welfare both of our selves and others herein being forbidden all those things which tend to the destruction of our life or the life of others And the defence of our Neighbor is here commanded because Negative Commandments include Affirmatives Thou shalt do no Murther therefore thou shalt help and aid thy Neighbor Thou shalt do no Murther that is according to thine own pleasure and lust but when the Magistrate punisheth God punisheth Now the Vertues of this Commandment are such as either hurt not men as particular Justice Mildeness Equability Peaceableness and the like or such Vertues as help and further the Safety of men either by repelling evils as Commutative Justice true Fortitude holy Indignation and Zeal or by doing benefits as Humanity Mercy Amity and the like So that herein we are commanded to preserve as much as in us lieth the life and health of our selves and others especially of our Neighbor and most especially the life of his Soul by good Counsels Exhortations and Admonitions Now here know therefore That to give or accept the Challenge to fight the single Combat is unlawful That which the Natural man accounteth Valor God esteemeth a Vice and therefore it is no disgrace to refuse it but rather true grace in yielding obedience unto God for no man must sin against God for the saving of his Credit and Reputation among men Duellists if they are slain are accessary to their own wilful and untimely Murther if they kill presently after the Murther committed they have cursed Cains fearful Mark stamp'd on them There was never any man rightly informed either in the Principles of Nature or in the gracious way to Heaven in the sober Passages of Morality or in the Justice of State or Policy or acquainted with the fairness of true Honor that ever gave any allowance to the Reputation of Honor falsly so called purchased by private Quarrel in the Field Now as Murther is one of those sins the Earth findes most unsupportable and cryeth the loudest of any other to Heaven for Vengeance So among all the several kindes thereof Parricide is the abominablest and most odious such as of old no particular Law was made against as being supposed an act too unnatural for any Childe to commit which Supposition deceived even Solon that wise Law-maker among the Heathen and caused him by his own confession to omit the Enacting Punishment against such Offenders Cic. pro Ros Ame. Yet when this inhumane impiety was known to the world the Civil Law ordained this most exquisite ingenious punishment That if any one should kill his Parent the Sword or Fire or any other usual punishment should not be his but being sewed in a Sack together with a Dog a Cock a Viper and an Ape he should be cast into the next Sea or River Just Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men unworthy the Element of Air while he lives or of Earth being dead To this high degree of Murther borders that ungodly and unnatural act of Parents in destroying their own Children whether at any time after Birth or in the Womb after Conception for that which hath received a Soul formed in it by God if it be unjustly cast away shall be Revenged yea if both or either of the Parents through any wilful default whatsoever cause the childe to miscarry they make themselves guilty of that miscarriage if both miscarry they make themselves guilty of the blood of both at least in the Court of Conscience before God Lastly because this horrible sin of Murther is most commonly occasioned by Duelling we must yet further know That the Law both of God and Man condemneth this common practice of Brawling Fighting Quarrelling or Challenging one another into the Field for private and personal wrongs Whosoever think it a disgrace to refuse such Challenges think it also a disgrace to walk in the ways of God and to obey the good Edicts of Princes and wholesom Laws of the Commonwealth The greatest disgrace is Not to yield Obedience unto God it is no credit to sin against him to salve a supposed Honor and Reputation among men for no man ought to revenge his own Cause or Quarrel Likewise the causes of these Duels are most commonly very wicked as sometimes Pride and Vain-glory sometimes Drunkenness and Lust sometimes Covetousness and Greediness of Gain and the cause of all these causes the Devil himself who was a Murtherer from the beginning The effects thereof are no better for they cause deadly Fewds breed Hatred never to be appeased nourish Contention and Confusion hinder Prayer and holy Exercises of Religion shed mans blood made in the Image of God and bring down the Vengeance of God upon our own heads Let all such therefore as challenge or accept of Challenges consider That he that killeth is guilty of execrable Murther before God and he that is killed is guilty of his own death and no better then one of the Devils Martyrs for as God hath his Martyrs that dye in his Cause so the Devil also hath his Martyrs that dye in his These words Thou shalt do no Murther do signifie 1. Thou shalt not desire to Murther either thy self or others 2. Thou shalt not intimate or signifie any desire of Murthering either thy self or others either in words behavior countenance or otherwise 3. Thou shalt not put this desire in execution This Commandment hath these two parts viz. 1. The forbidding of Murther and therein all the degrees and steps by which we come unto it 2. The commanding of keeping Peace and Friendship with our Neighbors The steps or degrees towards Murther are these three viz. 1. Hatred conceived in the heart Lev. 19.17 2. Rash sinful Anger which is a declaration of that hatred lying hid in the heart 3. Every hurt purposely offered to the person of our Neighbor whereupon ensueth sometimes Murther it self That Murther may be committed in the very Affection or Will may be thus manifested 1. Because when the Effect is commanded or forbidden the Cause is so also 2. From the scope or end of the Commandment God will not have us hurt any therefore he forbiddeth the means also whereby we may hurt 3.
from the fire 4. To observe the countenance and behavior or a man in fury 5. To consider that all such are fools Eccl. 7.11 Prov. 12.16 6. To take into consideration the heavy Judgement belonging to this Anger Mat. 5.22 Three differences betwixt Hatred and Anger 1. Hatred is more general or of generals a man hates all Drunkards if he hate Drunkenness it hates every thing that is under the notion of sin 2. Hatred is more cruel it desires the utter destruction of the thing it hates 3. Hatred is implacable it comes from the Judgement it continues Hatred is not a Passion but an Affection and if we return to Amity it was not Hatred but Anger Anger is unlawful in these regards 1. When we conceive it without counsel and deliberation Mat. 5.22 2. When it is conceived for no cause or for a trifling cause Prov. 10.12 3. When though upon just occasion the measure of Anger is immoderate Eph. 4.26 4. When it maketh us to forget our duty towards God or man by brawling cursing or banning Eph. 4.31 5. When we are angry for private respects concerning our person and not for the Cause of God The Remedies of unjust Anger are twofold viz. 1. Some consist in Meditation and they are of three sorts concerning 1. God 2. Our Neighbor 3. Our selves 2. Other consist in Practice Meditations concerning God as Remedies of unjust Anger viz. 1. That God expresly forbiddeth it and commandeth the contrary Mat. 5.21 22. 2. That all Injuries which befal us come by Gods Providence whereby they tend to good 2 Sam. 16.10 3. That God is long-suffering even towards wicked men Exod. 3.46 4. That the goodness of God daily forgives us more then we can forgive men 5. That all Revenge is Gods Right and he hath not given it unto man Rom. 12.19 6. That Christ suffered for us the first Death and the sorrows of the second Death Meditations concerning Man as Remedies of unjust Anger viz. 1. The Condition of him with whom we are angry namely that he is a Brother Gen. 13.8 Again that he is created in the Image of God 2. Concerning that Equity which we look for at the hands of all men knowing our selves are infirm and may offend others Mat. 7.12 Meditations concerning our selves as Remedies of unjust Anger viz. 1. He that conceiveth Rash Anger makes himself subject to Gods wrath if he cherish the same without relenting Mat. 6.15 2. We are commanded to love one another as Christ hath loved us Eph. 5.2 3. We are ignorant of mens mindes in speaking and doing of the maner and circumstance of their actions 4. In Rash Anger we can do no part of Gods Worship that is pleasing to him Jam. 1.20 21. 5. We must consider what are the fruits and consequents of unjust Anger Eph. 4.27 6. We must consider the causes of unjust Anger for they are not good The Remedies of unjust Anger which stand in Practice are especially five 1. In the time of Anger to conclude the same both in word and deed Prov. 12.16 2. We must depart from them with whom we are angry 1 Sam. 20.34 3. We must avoid the occasions thereof as Contentions and contentious persons Phil. 2.3 Prov. 22.26 4. The course of our Anger must be turned against our own selves for our sins 2 Cor. 7.11 5. We must daily pray for the mortification of this evil Affection Motives to abhor Wrath and unjust Anger 1. The Example of Bruits who though never so fierce are yet gentle to each other of their own kinde 2. Consider that we came into the world weak naked and unarmed 3. The consideration of Christs Sufferings for us whereof if we will share we must suffer also 4. All our Actions are abominable to God so long as we continue in wrath 5. The wrathful man lives in a continual vexation of Conscience 6. We must not let the Sun go down upon our wrath There is an Anger which is no breach of this Commandment but is commanded Eph. 4.26 and is an holy Anger The properties whereof are these viz. 1. It is against sin and not against that which is a private displeasure Thus was Moses angry when he broke the two Tables at the sight of the peoples Idolatry 2. It is onely because God is offended for the same sin may be to the offending of God and of our selves also because it is some injury to us 3. It is not sudden but upon deliberation according to that Precept Be slow to wrath Jam. 1.19 4. It doth not continue long but is soon over again where there is Repentance Eph. 4.26 5. It ariseth from Love and is guided by Love the Love of God and the Love of our Neighbor that hath offended for whatsoever is without this is sin In just and lawful Anger there are three things viz. 1. A right Beginning or Motive 2. A right Object 3. A right Maner of being angry To the right Beginning of Anger three things are required viz. 1. That the occasion be just and weighty as manifest offence against God Exod. 32.19 16.20 2. That it be conceived upon counsel and deliberation Prov. 20.18 3. That it be kindled and stirred up by good and holy affections as by desire to maintain Gods Honor by the love of Justice and Vertue by the hatred and detestation of Vice and all that 's evil The right Object of just Anger is twofold 1. The sin of the person not the person himself but by reason of the sin Psal 119.139 2. The cause and offence of God properly not any private offence of man Three Cautions to be observed in the right maner of conceiving anger viz. 1. That our Anger be mixed and tempered with Charity and Love Hab. 3.2 2. Anger against any offence must be mixed with sorrow for the same offence Mark 3.5 3. It must be contained within the bounds of our particular Calling and Civil Decency Gen. 31.36 And must like poison be with all speed purged out of the body and veins lest it destroy the whole Likewise Envy is a Breach of this Commandment but it is twofold 1. Good when beholding the perfections of other men we are angry with our own imperfections and seriously labor to be equal at least to imitate the good qualities which we see to flourish more in others then in our selves This is called Emulation 2. Bad Envy when we grieve that the like good qualities are not in us or not as well in us as in another yet labor not for them And this produceth Detraction Discord Disdain Murmuring Hatred and the like All Gods people must beware of Envy and that for these special Reasons viz. 1. Because it is a fruit of the flesh Gal. 5.21 2. Because it procureth the wrath of God and is never left without punishment Numb 12.10 3. It transforms us into the Image of Satan whose Envy sadly appears Gen. 3.5 4. It often presumes to cross and control the Providence of God
not the defamation or hurt of any man 6. We must always use moderation of minde in going to Law which chiefly stands in these three particulars viz. 1. In seeking after Peace to the utmost Rom. 12.18 2. In love with our Enemies with whom we are at controversie in Law 3. In neither using nor shewing extremity in our proceedings Mat. 18.28 7. We must not be given to Strife and Contention and in an humor seek occasions to begin and breed quarrels 1 Cor. 3.3 Phil. 2.2 8. In all Suits of Law we must be mindeful of the Law of Charity and not so much endeavor to maintain our own Right as to recal our brother which erreth into the right way 8. Commutative Justice which keeps equality in the common Trade of life according to just Laws under which are comprehended all Contracts as Buying and Selling Loan Commodation Donation Exchange Letting to hire Pledging or gaging Committing on Trust Partnership and the like 9. Fidelity which is a vertue that heedeth another mans harms and endeavoreth to avert them gladly and diligently performing all the parts of his Calling in doing his duty to this end that God may be honored and we enabled to succor our selves ours and others for he that undergoeth not those labors that he is able and ought to undergo committeth Theft 10. Liberality which is a vertue giving to others that want our own goods according to the Rule of Right Reason not by any due Bond or Obligation but according to the Law of God and Nature with a free heart according to our own Ability and the Necessity of others know where when to whom and how to give observing a mediocrity and mean between base Niggardliness and riotous Prodigality 11. Hospitality which is one kinde of Liberality even Bountifulness towards Travellers and Strangers especially towards those that are of the houshold of Faith or exiled for the Profession of the Gospel entertaining them with all duties of discreet Bountifulness commendable Hospitality and Christian Charity He breaks this Commandment 1. That thinks but a thought tending to the least hinderance of his Neighbors welfare 2. That lives in no Calling 2 Thess 3.11 or neglects his Calling Jer. 48.10 3. That spends his Wealth in Ryot and provides not for his Family 1 Tim. 5.8 4. That useth powdering starching blowing dark shops to make ill wares more saleable 5. That conceals the faults of his wares or that useth false Weights and Measures Lev. 9.35 6. That useth words of deceit Prov. 20.14 or takes more for his wares then the just price Mat. 7.12 7. That oppresseth his Tenants by racking his Rents Hab. 2.11 8. That useth ingrossing of wares or that raiseth the price onely in consideration of a day of payment 9. That either gives or takes Bribes Isa 1.13 or writes Letters of Affection in wrong Suits 10. That holds back things borrowed Ezek. 18.7 or things found or pawn'd Lev. 6.3 11. That being lusty lives by begging or that relieveth such 2 Thess 3.10 12. That for Gain defends bad Causes and delays Suits in Law 13. That laye Burthens on the people without measure Isa 1.23 Ezek. 22.27 14. That makes Merchandize of Gods Word and Sacraments Mic. 3.11 2 Cor. 2. ult 15. That gets his living by casting of Figures and by Plays Eph. 4.28 16. That is rash in Suretiship Prov. 11.15 or keeps back goods given to any man 17. That steals mens Children to dispose of them in Marriage 1 Tim. 1.10 or otherwise 18. That restores not things evil gotten Ezek. 33.15 19. That is a Receiver of things stoln and gives consent to the fact any way Rom. 1.31 20. That waits for a Dearth to sell his things the dearer Amos 8.5 21. That takes by stealth but the least Pin though it be for the best end Rules of Obedience to this Comandment 1. We must be in a lawful Estate and Calling according to the Precept 1 Cor. 7.20 and we must be diligent therein Gen. 3.17 Prov. 22.5 2. We must be content with our present Estate whatever it be which with godliness is great gain 1 Tim. 6.6 3. We must be frugal and thrifty to save that wherewith the Lord hath blessed us not spending it unnecessarily upon vanity nor losing it by neglect 4. We must be constant to perform all our lawful Promises Psal 15.4 and faithful in all our dealings Live in some Calling be not Prodigal Vse no Deceit to set false Wares to sale Vse no unlawful Weights give just measure Rob not the Nation or the Churches Treasure Give God and Cesar both their due and fly The Cankerworm of Biting-Vsury Oppress not Bribe not Lye not nor Ingross Restore things lent found pawn'd Revenge no loss Steal not in heart word deed Do this and be From any Breach of this Commandment free The Ninth Commandment Thou shalt not bear False Witness against thy Neighbor THou shalt not bear that is Answer when thou art asked before a Judge Deut. 19.17 18. False Witness by a figure signifieth every word whereby the credit and estimation of our Neighbor is either impaired or diminished By the word Neighbor any other man is to be understood as Luke 10.29 Gen. 11.3 Esth 1.19 Prov. 18.17 for we are all of one blood Acts 7.26 The Sum of this Commandment recommendeth unto us the care of our Neighbors good-name in all respects to preserve as much as in us lyeth his and our own good-name stopping our ears against false Reports suppressing them and alway speaking the Truth So that the drift of this Commandment is the maintenance of the Truth among men wherein not onely the bearing of false witness but also all those things which are of near affinity with it the general whereof is Lying are forbidden So the bearing of true witness is commanded The name of Truth is here taken for Trueness or Truth-speaking that is for the agreement or correspondency of our knowledge and speech with the thing whereof our speech is for it is then true when the speech in all agrees with the thing This Commandment hath two parts viz. 1. False witness is forbidden which is 1. In Judgement which becomes Perjury Theft or Murther 2. Out of Judgement 2. True witness is commanded There are two kindes of false Testimonies in Judgement viz. 1. Altogether false 2. False onely in part which is a Cavil or crafty Accusation when something is either taken from the Truth or put to it or changed False testimonies out of Judgement are principally three 1. Backbiting or Slandring which hurteth three at once The Slanderer the Hearer and the Slandred Of this kinde are Whisperers and Tale-bearers 2. Flattery which is a smooth fostering of other mens Vices Isa 5.20 3. Lying which is of diverse sorts Psal 5.6 There are chiefly these five kindes of Lyes viz. 1. Some proceed of Covetousness and are very dangerous being pernicious to our Neighbor 2. Others be of infirmity or fear Gen. 12.13 3. Others be of lightness for
pleasures sake Matth. 12.36 4. Other under a colour of Love called Officious Lyes when one thinketh by them to do his Neighbor good 5. Dissimulation when one faineth that which is not or disguising when one hideth that which is to the end the contrary may not appear or seem to be Truth in speech is twofold viz. 1. Of the thing spoken when a mans speech is framed to the thing as it is indeed or as near as possible may be 2. Of the minde wherein it is conceived when one swears as he thinketh or is in Conscience perswaded of the thing The breach in speaking untruth is either 1. In lying which is against a mans knowledge judgement or 2. In speaking untruly which is upon error and rashly Men sin in lying 1. Publikely when being called to witness a Truth or matter they speak not the known Truth also when men go to Law for a light cause or no cause at all and so are the cause of Perjury when the Lawyer pleadeth an evil Cause and when the Judge maketh not diligent enquiry into the matter ere he give Sentence 2. Privately By prejudicing the good-name of their Brethren in reviling backbiting slandering c. By flattering when a man hideth the hatred of his heart with feigned words By false Witness we sin against 1. God whose Commandment is broken 2. The Judge who is deceived 3. The Hearers who are brought to have an uncharitable opinion of our Neighbor without cause 4. The Commonwealth which is disquieted 5. Our Neighbor who is hurt by being defamed 6. Our selves by corrupting our own Souls with a pestilent Lye The common distinction of Lyes viz. 1. An Officious Lye which is the telling of an untruth meerly to save a mans life or his Neighbors or their goods their freedom or peace without intending any hurt unto another And this kinde of Lye hath found some favorers but the least evil must not be done that good may come of it 2. A Pernicious Lye which is the telling of an untruth to deceive and to hurt our Neighbor for some base gain or out of malice or the like This is an essential property of the Devil 3. A Jesting or Sporting Lye which is the telling of things not true for the recreation of the hearers This is also a sinful vanity in all such as use it Rules to be observed that we may do our duty aright towards the maintaining of the credit and good name of our Neighbor viz. 1. We must have a good opinion in Charity of our Neighbor and a desire of his credit especially when he is well reported of 2. We must speak of what is good in our Neighbor to his praise and commendation 3. We must conceal and hide the infirmities of our Neighbor sparing to speak of them to his disgrace 4. If any thing be done by our Neighbor that may have a tolerable construction we must so construe it and not in the worst sense 5. To stop our ears against all slanderous Tales and Reports against our Neighbors credit and when he hath done ought amiss to grieve for it and endeavor to repair his credit by seeking to bring him to Repentance In this Commandment is forbidden 1. Unjust and false Accusations or suborning False Witnesses such shall perish Prov. 6.19 21. to accuse or witness against one falsly 1 Kings 21.13 2. To accept slight Witness against a man and proceed thereon to Sentence of Condemnation or to belye the Truth by giving false Judgement for Bribes or Affection 3. Envy Disdain of others desire of a mans own glory 1 Tim. 6.4 1 Pet. 2.1 4. Evil Suspitions 1 Tim. 6.4 1 Sam. 17.28 Acts 28.4 Here are condemned hard Censures and sinister Judgements against our Neighbor Mat. 7.1 2. Acts 2.13 14 15. 1 Sam. 1.13 5. A relation of the bare words onely and not the sense and meaning of our Neighbor Mat. 26.59 61. 6. A Lye whereby every falshood with purpose to deceive is signified whether in words or in deeds or concealing the Truth or any other way whatsoever be it for never so great a good to our Neighbor Lying is said to be the speaking of any thing contrary to Truth against knowledge with an intent or purpose to deceive because if unwillingly an untruth be told it is no Lye and if a Truth be told the person telling thinking it false it is a Lye in him for it is not that which a man speaketh but the maner how he speaketh that makes it a Lye Psal 12.2 Lying is expresly forbidden Levit. 19.12 Psal 5.6 101.7 Ephes 4.21 This Sin makes a man like the Devil himself Joh. 8.44 7. To pronounce unjust Sentence in Judgement to rest in one Witness to accuse another wrongfully to betray a mans Cause by delusion 1 Kings 21.12 13. Deut. 17.6 8. Openly to raise forged tales and reports of our Neighbor or privily to devise the same Rom. 1.20 Levit. 19.16 1 Tim. 5.13 to spread abroad flying tales or to feign and adde any thing unto them Prov. 26.20 21. 2 Cor. 12.20 To receive or believe those tales which we hear of others Exod. 23.1 1 Sam. 24.10 Slandering and backbiting Thou shalt not walk about with tales saith the Lord Lev. 19.16 9. To accuse our Neighbor for that which is certain and true through hatred and with an intent to hurt him 1 Sam. 22.9 10. Psal 52.1 2 3 4. 10. To open or declare our Neighbors secrets to any man especially if he did it of infirmity Mat. 18.15 Prov. 11.13 11. All babling talk and bitter words Eph. 5.3 Joh. 19.34 12. Flattery whereby we praise our Neighbor above that we know in him Prov. 27.6 Acts 12.22 This is a grievous sin in the Ministers of the Word 1 Thess 25. Jer. 6.13 14. Rom. 16.18 Dissembling against Truth with fawning insinuations for by-respects as by extolling him for Liberal who is vainly Prodigal or him for Frugal who is miserably Covetous Such will be cursed Prov. 14.24 13. Foolish and over-confident boasting Prov. 27.1 2. To be possessed with vain-glory and self-love which is the fountain of all Disgrace-doing unto our Neighbor 1 Tim. 6.4 14. To have ears open to false Rumors Thou shalt not receive a false tale faith the Lord Exod. 23.2 15. To be long-tongued more ready to blaze abroad the infirmities of others then to amend our own 16. In the heart to judge ill of our Neighbor without apparent cause or for some infirmities to pass Judgement against any man This is a most common vice though thereby we usurp Gods Office Rom. 14.4 and bring the Judgement of God upon our selves Mat. 7.1 17. False Records Ezra 4.19 18. Deriding and mocking the godly as the children did Elisha 19. To conceive a thought of prejudice wrongfully against his Neighbor 20. To envy the prosperity of our Neighbor 21. To seek onely our own good Report 22. To be suspicious 1 Cor. 13.5 23. To take mens sayings and doings alway in the
which are 1. In respect of God his own glory 2. In respect of Men to confirm some truth or decide some controversie so that the particular Ends of all lawful oaths may be these four viz. 1. Allegiance and Obedience to Princes so the Elders of Gilead swore to Jephthah Judg. 10.11 So Jehoida the Priest made the guard of King Joash to swear 2 King 2.11 4. 2. To confirm a lawful League and establish a Covenant between men Thus did Abraham with Abimelech and he with Isaac Gen. 21.23 24. 26.28 29 31. Thus did Jacob and Laban Gen. 31.53 so did David and Jonathan 1 Sam. 18.3 20.8 23.18 3. For the deciding of Controversies between party and party which otherwise cannot be determined 4. To justifie our Religion and to binde our selves thereby to the true Worship of God Thus was it in the days of Asa 2 Chron. 15.12 13 14. 34.31 32. 6. The Properties of an Oath for as every Oath is not unlawful so every Oath is not lawful as when contrary to Gods Word Now it is the property of a lawful Oath to be undertaken of such things as are true certainly known possible godly necessary profitable weighty worthy so great a Confirmation and no way disagreeing with Gods Word no way prejudicial to his Honor or the Love we owe unto our Neighbor Again before at the taking of every Oath there must be consideration had of these particulars viz. 1. Of the thing in question that is to be confirmed 2. Of the nature of the Oath that is taken 3. Of the minde and true meaning of him that sweareth 4. Of the particular circumstances of time place and persons before whom we swear as if before the Magistrate remember these three Caveats viz. 1. That the Oath be administred lawfully not against Piety or Charity 2. That the Oath must be taken in the Magistrates meaning not in our own private sense 3. Not ambiguously but our words must be agreeable to what we conceive in heart 5. Of the just occasions of an oath which are chiefly these four viz. 1. When it may further Gods glory and Worship 2. When it may tend to the Preservation of our Neighbors life goods and good-name or to the furtherance of Brotherly love 3. When it lawfully serveth to relieve a mans own private necessity 4. When the Magistrate doth exact it by order of Justice 6. Of the event and issue of the Oath 7. Whether the party we are to deal with doubteth of the thing we are to speak of or not 8. If we doubt whether then it may not be passed with Truly and Verily or by doubling our Asseveration as Christ did 9. Whether there be not any other fit means to try out the matter before that we come to an Oath 10. When the matter is of importance and there is no other Tryal but by an Oath we must consider before whom we swear as the Judge or Magistrate Jer. 4.2 And by whom or what as by the Lord Lev. 19.12 In every lawful oath there is a double Bond 1. It bindes one man to another for the performing of the thing he sweareth to do 2. It bindes a man unto God for he that sweareth invocates God as a witness and a Judge of the Truth of his Assertion and he stands bound unto God till the thing sworn unto be performed if it be lawful and possible That a Christian may take a right and lawful oath is confirm'd by these Reasons drawn 1. From the end of an Oath for an Oath is a confirmation of Faith and Truth a deciding of Debates a Bond of Civil order and giveth and ascribeth the praise and maintenance of the Truth to God 2. From the nature of an Oath which is a Testification of the Truth and an invocation of God whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word even that he will bear Record of the Truth 3. From Gods own Commandment Deut. 6.13 10.20 Isa 65.16 4. From the Examples and Practice of the Saints whose Oathes are in Scripture approved and such places of Scripture as forbid Oathes forbid onely rash Oathes and such as have not the lawful causes and conditions of an Oath There are two Times and cases wherein a man may lawfully Swear viz. 1. When the Magistrate ministreth an Oath unto a man upon a just occasion for he hath power in this case and therefore when he justly requires it of a man then may he lawfully swear Let no man therefore vainly imagine from the words of our Savior Swear not at all Matth. 5.34 that it is not lawful to take an Oath being thereto lawfully called by a Magistrate for Swearing is commanded as a part of Gods Worship Deut. 10.20 And Christs meaning in that place was not to forbid all Swearing simply but all Swearing after the Jewish maner and custom that is in common talk and communication as is plain in ver 37. For this is a Rule to be observed in the Interpretation of Scripture Things generally spoken must be particularly understood according to the circumstances of the present matter in hand as when Paul saith He became all things to all men 1 Cor. 9.22 if this should be taken generally we might say That with Blasphemers he became a Blasphemer c. But as that speech of Pauls must be restrained to things indifferent so this here of our Saviors is restrained to the Jewish Custom 2. When a man 's own Calling general or particular necessarily requireth an Oath And this is in four cases viz. 1. When the taking of an Oath serveth to maintain procure or win unto God any part of his glory or to preserve the same from disgrace In this regard Paul moved with a godly zeal useth an Oath in sundry of his Epistles 2. When his Oath serveth to maintain or further his own or others Salvation or preservation in Soul or Body 2 Cor. 1.23 Psal 119.106 3. When the Oath serves to confirm and stablish Peace and Society between party and party Kingdom and Kingdom Thus Abraham and Abimelech Jacob and Laban Gen. 21. 31. 4. When a man by Oath and not otherwise may free himself from temporal losses in which regard a man may lawfully by Oath purge himself from infamy and slander An Oath is to be used onely in case of necessity and that for these Reasons 1. Because God will not hold him guiltless that taketh his Name in vain which is done one way by using it negligently and unnecessarily 2. Because the end of practising an Oath is to decide Strifes and determine Controversies which disturb Peace and hinder Christian Charity Heb. 6.16 3. The Name of God is most fearful in Praises glorious in Holiness great in Might and doing Wonders therefore it ought not commonly to run in our mouthes without weighty and necessary cause An Oath doth not binde in these six cases 1. When it is against
the Word of God and tendeth to the maintenance of sin 2. If it be made against the wholesom Laws of the Commonwealth 3. If it be taken by such persons as want Reason as Children Ideots Mad-men c. 4. If it be made by those who are under tuition of others and have no power to binde themselves 5. When it is made of things impossible for then it is a vain Oath 6. If at the first it were lawful and afterward it become unlawful and impossible We must Swear by God onely and that for these Reasons viz. 1. Because God hath commanded us to Swear by him onely as alone to be feared and worshipped 2. God will have Invocation to be used to himself onely and an Oath is an invocating of God 3. An Oath gives and ascribes unto him by whom we Swear the inspection and viewing of mens hearts the hearing of them and infinite Wisdom and Knowledge but God onely views the heart Joh. 2.25 4. By whom we Swear unto him we give and ascribe the executing of punishment and Omnipotency as whereby he must maintain the Truth and punish him that lyeth but God alone is Omnipotent and the executer of punishment Mat. 10.28 Reasons against Swearing by the creatures 1. An Oath is a part of Gods Worship Deut. 10.20 every part whereof must be referred to God directly but in indirect swearing by the Creatures the Oath is directly referred to the Creature and indirectly unto God namely in the Creature which is not lawful 2. A man must Swear by him that is greater then himself Heb. 6.16 and therefore God swar by himself because there was none greater to swear by ver 13. 3. Thou shalt Swear by my Name Deut. 6.13 Then God seems to prescribe such a form of Swearing wherein his Name is plainly expressed but in indirect Oathes by the Creatures it is otherwise 4. He that sweareth by the Temple sweareth by God Mat. 13.16 whence may be gathered That an indirect Oath is superfluous because it is sufficient that a man Swear by God onely and not by the Creature also Unto right and lawful Swearing is opposed 1. The refusing of a lawful Oath when one avoideth to take an Oath that tendeth to Gods glory and to the safety of his Neighbor 2. Perjury or Forswearing when wittingly and willingly a man deceiveth in an Oath either in bearing Witness or in Promise made to God 3. An Idolatrous Oath which is taken by another besides the true God 4. An Oath made to an unlawful thing as was Herods to perform whatsoever Herodias Daughter should ask 5. A Rash Oath made of lightness without any necessity or for no great cause Perjury is threefold or there are three kindes of Perjury viz. 1. When a man Swears that which he knows to be false when a man confirmeth by Oath that which he knows or thinks to be otherwise 2. When he Swears that which he means not to do this is deceitful Swearing when a man either about things past or to come Sweareth contrary to the true knowledge or purpose of his minde reserving a meaning to himself contrary to the meaning of the Magistrates demand according to which every Oath is given and so must be taken for if a man might lawfully frame a meaning to himself in Swearing he might easily delude all Truth and so should not an Oath for confirmation be the end of Strife but the breeder thereof through surmise of false meaning in him that Sweareth 3. When Swearing to do a thing which he also means to do yet afterward doth it not The breaking of a binding Oath as when a man upon his Oath promiseth to do a thing that is lawful and doth it not unless God after the Oath taken make the thing promised impossible to be done for then it is no longer binding In Perjury there must be these two things viz. 1. A man must affirm or avouch some thing against his own minde his own meaning purpose intention or perswasion his speech must not be answerable to that which is in his minde if he knoweth a thing to be false and swears it is false this is no Perjury 2. In Perjury there must be an Oath it is not Perjury to affirm a thing that is false unless he also swears to the thing he affirms falsly against his minde yet every Oath maketh not a direct Perjury unless it be a binding Oath for a man may swear unto a thing that is unlawful and afterward alter his minde and not perform his Oath without Perjury Now he sinned in so swearing and thereby obliged to Repentance yet he is not Perjured because the Oath was not a binding Oath The grievousness of this sin of Perjury appears by these three sins which are contained in it viz. 1. The uttering and maintaining of a lye 2. The calling on God to be a witness to a Lye wherein men do as much as in them lieth set the Devil himself the Father of Lyes in the room of God the God of Truth and so grosly rob him of his Honor and Majesty 3. In Perjury a man prays for a curse upon himself wishing God to be a witness of his Speech and a Judge to Revenge if he swear falsly so as herein a man is his own Enemy and as much as in him lieth doth cast his own both Body and Soul into Hell Now as touching Vows know That these four Conditions are Required in every lawful Vow viz. 1. Concerning the person of him that voweth that he be a fit person 2. Concerning the matter of a Vow that it be lawful possible and acceptable to God it may not therefore be sin not trisles or light matters nor things meerly necessary as to dye which cannot be avoided nor things impossible 3. Concerning the form of a Vow it must be voluntary and free Now that it may be so these three things are necessary 1. That it be made in judgement that is in Reason and Deliberation 2. That it be done with consent of Will 3. With Liberty of Conscience 4. Concerning the End of a Vow which is not to be a part of Gods Worship but onely a stay or help to further us in the same Now there are three special and particular Ends of a lawful Vow viz. 1. To shew our selves thankful to God for blessings received 2. To prevent sin to come by keeping sobriety and moderation 3. To preserve and encrease our Faith Prayer Repentance and Obedience Again in a vow consider 1. What it is is even a free and solemn Promise to God touching such things as please him tending to the glory of his Name the profit of our Brethren or the Repentance and Salvation of our own Souls 2. Who may Vow and they are onely and all such as are free and at liberty 3. To whom Vows are to be made not to Saints or Angels but to God onely and to him alone they are to be performed Psal 76.11 4. What we may Vow to God