Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
we presently fall a committing the contrary Vice Hope is a sure and certain expectation of Everlasting Life Hope freely to be given for Christs sake and of a mitigation or asswagement of present evils and of a deverance from the same evils of this life and an expectation and looking for all Blessings necessary unto Salvation according to the Counsel and Will of God which Hope springeth from Faith for it is an expectation of such good things to come as God hath promised and Faith believed In expectation especially consisteth the very nature of Hope Rom. 8.24 If we hope we wait The proper object of Hope consisteth in good things herein it differeth from Fear These good things are not past nor present but to come neither are nor have been seen for Hope which is seen is no hope Rom. 8.23 They are such good things as God hath promised for true Hope is termed The Hope of the Gospel Col. 1.23 And such as Faith believeth for Faith is the ground of things hoped for Heb. 11.1 And By Faith we wait Gal. 5.5 Faith is the Mother Hope the Daughter Faith brings forth Hope and Hope nourisheth Faith for except a man hopes and waits for that which he believes his Faith will soon decay and according to the quality and quantity of Faith is the quality and quantity of Hope Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates and from Temporary Faith A man hath never Faith to believe but he hath Hope which makes him expect what he believes yet true Hope may be mingled with Fear for if there be nothing but Hope it is a sign that Hope is not good This lively Hope makes us labor for the accomplishment of what we believe it keeps our heads above the waves of Adversity without which of all men a Christian is most miserable 1 Cor. 15.19 it being simply and absolutely necessary to Salvation for where no Hope is there is no Faith And as it is true That no man can hope except he first believe the Promises so it is as true That Faith is necessarily upheld and nourished by Hope Faith is Hopes Foundation Hope Faiths Nourishment Faith believes the Promises Hope waits for the fulfilling of them Faith believeth and is perswaded of life Eternal Hope looketh when it shall be revealed for this cause Paul saith We are saved by Hope Rom. 8.24 The Love of God is a holy Disposition of the heart arising from Faith Love whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things which Love is so Necessary to Salvation as he that hath it not is in a cursed and damnable condition he is not in Christ if he do not love for there is a tye between all these Faith Repentance Love therefore they are used promiscuously And indeed if we Love not God we rob him for he bought us to be his that is to love him otherwise we rob God of our selves Now the way to Love God is To pray earnestly to acknowledge the power of the Holy Ghost to go to him and say Lord of my self I am not able to do it This acknowledgement of the power of the Holy Ghost is the way to prevail for unless the Holy Ghost kindle this fire of Love in us from Heaven we shall no more have it then cold water is able to heat it self Though the Preachers speak with the tongues of Angels yet shall we not be brought to love the Lord till he shew himself to us till he opens the cloud and shews us the Light of his countenance It was Moses his Prayer Shew me thy Glory that is thy Excellency which is exceeding glorious Moses asked not this to no purpose to satisfie his fancy for then the Lord would not have heard him but that by the better knowing the Lord he might love him the more for a principal means to the love of God is the knowledge of God and indeed therefore we love him not because we know him not This is the reason the Angels and the Saints love him most because they know him most and why in heaven when we shall be present with him shall we love him so abundantly but because we shall then know him face to face The Fear of God Fear is To acknowledge the infinite Anger of God towards sin his great Power to punish sin his Wisdom and Justice and that Right and Dominion which he hath over all Creatures which Fear is a great part of the Worship of God and one infallible Sign of the true Religion for that Religion is true wherein God is truly worshipped and that is but one and in it onely men shall be saved Which true Christian Religion is a Spiritual Band whereby men in a certain holy Reconciliation are made one with God and are kept in his Love and Fear that at length they may be made partakers of his heavenly Glory and of blessed Life And though all grant that to be the true Religion which hath been delivered by God himself yet which may be that Religion delivered from above will never be agreed on amongst men till our Lord Jesus returning to Judgement decide the Controversie Now we must not understand this Fear to be a servile Fear arising from a knowledge and an accusing of sin and from a feeling of Gods Judgement and Anger against sin and is a shunning and hatred of God and Punishment not of sin and is so much the greater how much the more certain expectation there is of everlasting Damnation and how much the greater despair there is of the Grace and Mercy of God But the Fear required in this Commandment is a Filial Fear such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and yet notwithstanding are always perswaded of the love and minde of their Father towards them So that the Fear of God in the Regenerate in this life is an acknowledging of sin and the wrath of God and an earnest grief for the sins committed for the offending of God and for those calamities which by reason of sin both we and others sustain with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ Mat. 10.28 Thus God alone is the proper object of Fear for what fear is due to man is due to him onely in and for the Lord whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him which is to be feared And the extent of this Filial Fear of God is so large as without it other holy Duties cannot be well performed yea the whole Worship of God is often comprised under it Thus Mat. 4.10 Christ expresseth the Text Deut. 6.13 And thus Mat. 15.9 Christ expresseth the Text Isa 29.13 The Vices contrary to the Vertues in general contained in this Commandment
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
all the Faculties alike renders thee insensible of thy Malady and thence nigh incurable Be it either or all of these do but savingly Believe in the Physitian and thy Faith shall make thee whole but then be sure to persevere in the Faith and beware of Relapses Some say the Times are very Leprous and that the people are pestered with very venomous Botches That the Gangrene of Envy hath almost unbowell'd them and the Scurf of Hypocrisie strangely deformed them That the Ulcer of Injustice hath cast a perpetual Odium on them and the Appetitus Caninus of Covetousness hath made but one Morsel of them That the Wolf of Sacriledge hath devour'd the Breasts which gave Christendom suck in her old Age That though the Land hath had a Bloody Issue of nigh Twelve years running yet never could have so much as a touch at the Hem of Christs Garment That the belching of Blasphemy in a Convulsion of Will-worship is as common as the disgorging of Oathes to unsurfet the high stomacks of the proud and prophane If these or the like be the Epidemical Maladies of these latter days wherein the Devil is put to his Wits end then let me prescribe this Holy Arbor as a standing Pharmacopeia not for the shelf of every closet but for the closet of every heart wherein there is not a Drug that hath the least allay of any Poyson in it nor a dangerous or obstruse Ingredient for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths what spurious Extractions have been thence drawn and what Mischief hath thence followed knowing also what rural judgements and tender Spirits may meet herewith his care was greatest how he might be plainest The first and rarest Flower as Portal to this Holy Arbor that presents it self to thine eye is The Sacred Mystery of the Holy Trinity indeed a Mystery visible onely to the eye of Faith The unhappy Jews and Turks glance at the sight of a Deity but to this day discern not Three Persons in one Godhead The Gnosticks and Valentinians have their false Multiplying Glasses to see more Gods then One but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence Such a Deceptio visus hath so falsly presented the Eunomians with Three Gods or Spirits not distinguished onely but divided also as that they could never see Three Persons in one onely Godhead The Apollinarians superacted their ridiculous Faith and grosly held a Quaternity not a Trinity of Persons was to be Worshipped The purblinde Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead yet denied the Persons The Patripassians that blasphemously held the Father became Flesh and suffered never saw into this Mystery The sacrilegious Arrian Hereticks who make Israel to sin grant indeed the Names and Persons of Three yet deny the Son and the Holy Ghost their Divinity yea the whole Trinity their Properties The prophane Trinitarians acknowledge Three Persons with their Lips yet deny their Divinity by the Infidelity of their Lives Thus rendring themselves guilty of more knowledge then they practice and consequently not of fewer stripes then are menaced All these are excluded this Arbor and an entrance open onely for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth and stedfastly Believe That there are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One 1 Joh. 5.7 The next Flower in order is the Word of God Truths Standard the sacred Oracles of the Holy Scripture which while the Prophets Evangelists and Apostles penn'd the Spirit held their hands If there be any Wretch so much an Infidel under the notion of a Christian possessed with the spirit of Contradiction to this Basis of all Truths I conjure him by the Author of that parallelless Work That he haunt not this Holy Arbor whilest I leave this Memento with all selfless Christians Thou shalt put nothing to the word that I command thee neither shall ye take ought there from Deut. 4.2 The next concerns the Law and Gospel I dare not discouple what God hath joyn'd together The Law that Touchstone of all our works without which we had not known sin Rom. 3.20 Far be it therefore from all right by assed Christians to rebel in their hearts with the Libertines of any out-Lawed Generation That the Law is now totally repealed as if the Law were the transgression of the Gospel for though the Law of it self made nothing perfect Heb. 7.9 yet is the Law in it self a perfect and undefiled Law converting the soul Psal 19.7 whence the Royal Prophet in other places sets it down as a special character of a righteous man That the Law of his God is in his heart Psal 37.31 or that his heart is Gods Law-keeper Psal 40.8 yea Blessed are they stiled who sincerely walk in the Law of the Lord Psal 119.1 and ver 165. he proclaims Peace to them that love this Law you may guess then at the cause of War No marvel that notwithstanding our many Fastings and Prayers God still threatens us with War For he that turneth away his ear from hearing the Law even his prayer shall be abomination Prov. 28.9 And though now the Righteousness of God which is by Faith is manifested without the Law Rom. 3.21 yet God forbid that we should thence make void the Law through Faith whereby we establish it Rom. 3.31 We acknowledge That by the deeds of the Law no flesh shall be justified in the sight of God Rom. 3.20 nevertheless we must acknowledge That the Law is holy Rom. 7.12 and spiritual v. 14. And though Christ be ineffectual to them who expect Justification by the Law Gal. 5.4 himself being the end of the Law that is the Accomplisher thereof for Righteousness to every one that believeth Rom. 10.4 And though as many as be led by the Spirit are not under the Law that is not under the Bondage or Curse of the Law Gal. 5.18 And though now Faith being come we are no longer like untuter'd Learners under a Schoolmaster that is the Law Gal. 3.25 All this premised yet know ye not that the Law hath dominion over a man for term of life Rom. 7.1 Know ye not that Christ came What to do to destroy the Law no but to fulfil it Matth. 5.17 and in the 18 Verse most pathetically asseverates us an Assurance That one tittle shall in no wise pass from the Law till all be fulfilled Wherefore let Heaven and Earth know That it is easier for them both to pass then one tittle of the Law to fail Luke 16.17 With the Law not improperly is joyn'd the Gospel that Olive Dove of Mans Salvation wherein Christ proclaims himself an Ark for all the Gospel Noachims against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the
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
two sorts 1. The sins of the hearers which principally are Hardness of heart Worldly cares 2. Ordinary and usual defects of natural gifts as want of capacity memory and the like They that submit themselves to hear Gods Word are sundry ways bound to perform obedience 1. By the Law of Creation as they are Gods Creatures 2. By the Law of Redemption as they are Christs servants bought by his precious Blood ransomed from death to life 3. In regard of their Adoption as they are or at least hold themselves to be his children in Christ 4. In regard of his merciful providence whereof we have daily experience The Word of God heard must be obeyed for these Reasons 1. To encline our hearts to walk in his ways that we have learned is an infallible sign that we truly fear God Gen. 22.13 2. Obedience is always joyned with Recompence God rewarding it to the full who is a most rich Pay-master no man shall serve him for nought Psal 19.11 3. If we hearken unto him he will hearken unto us if we be not backward to serve him he will not be behinde hand to serve us Isa 58.9 4. They are to be obeyed that have no absolute Authority but are themselves under the Authority of others much more ought the Lord himself to be obeyed who is above all and all under him Thus from the less to the greater did the Centurion reason Matth. 8.8 9. 5. The Rechabites obeyed Jonadab their father and received a blessing for their obedience Jer. 35.8 13 14. shall we make less account of God if we have given reverence to the fathers of our flesh shall we not much rather be in subjection to the Father of Spirits and live Heb. 12.9 6. There is a special relation between God and his people the Subject oweth obedience to his Prince the Servant to his Master the Childe to his Father God is all in all he is our King we his Subjects he is our Master we his Servants he is our Father we his Children Mal. 1.6 Reasons to enforce us to be careful how we hear viz. 1. Because it is the word of God himself and not of any mortal man 1 Thess 2.13 2. Because not one jot or tittle of this word shall go unfulfilled Mat. 5.18 3. It becometh the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 4. The word is the ordinary means of our Salvation which God doth use to save those that be his Rom. 1.16 5. Because it is four to one whether we hear as we ought For 1. Some hear but understand not 2. Some hear and understand but affect it not 3. Others hear understand and affect the word yet practice not 4. And of many hearers but few good Luke 8. Mat. 13. 6. Because without profitable hearing when we may and ought we are damned Heb. 2.1 2 3. 12.25 7. Without this we neither love God nor know him without both which we cannot be saved Joh. 14.23 1 Joh. 4.6 8. Because this word preached leaveth us without excuse at the day of Judgement Joh. 15.22 9. If we hear as we ought God accepts of us and preferreth us above all other people Exod. 19.5 10. Without careful and profitable hearing we can never attain to saving Faith whereby we are saved Rom. 10. Take heed how you hear was often in the mouth of our Savior and must be always in the ears of such as will hear well This caution doth the wise-man give Eccl. 5.1 Take heed unto thy feet when thou entrest into the house of the Lord and be readier to hear then to offer the sacrifice of fools that we may therefore come prepared to the hearing of the word it is necessary that we be humbled for our sins that we purge our hearts of sinful affections pray for a right disposition and meditate upon the excellency of the word and our own need thereof for we are naturally blinde the word is a light sent from Heaven to enlighten us in our darkness we are assaulted by many potent enemies the word is a sword to defend us we are in poverty and want of Spiritual Graces it is a precious treasure to enrich us if we decay in holiness it is food to nourish us we are become filthy and polluted by reason of our sins it is a sweet savor to perfume us salt to season us it is the power of God unto Salvation Who scorn this Pearl so preciously divine Have lost the name of Men Christ calls them Swine Mat. 7.6 Some bolt their ears and will not hear God's Call Others will hear but practice nought at all The one incur the guilt of Self-exclusion Th' other listen to their own Confusion Wouldst thou be sav'd lost man Lo here 's that Word That kills or cures a Balsam or a Sword 'T is as thou dost apply 't Believe it saith And live it is the instrument of Faith CHAP. II. §. 1. Sacraments SAcraments are sacred Signs and Seals set before our eyes and ordained of God for this cause That he may declare and seal by them the Promise of his Gospel unto us which is That he giveth freely Remission of sins and life everlasting not onely to all in general but to every one in particular that believeth for that onely Sacrifice of Christ which he accomplished upon the Cross I say They are sacred Signs and Seals object to our eyes ordained and instituted of God that by them he might the more declare and seal the promise of his Gospel unto us Now a Sign and a Seal differ one from another as a general thing from a thing more special for every Seal is a Sign but not every Sign a Seal A Seal certifieth and confirmeth a thing a Sign onely sheweth Sacraments therefore serve in the same stead that Pledges do for both they signifie that there is something promised unto us and withal they assure and confirm the same unto us in regard whereof it is added that they are Seals So the nature of the Sacraments is That the Signs be understood corporally that the things signified must be taken Spiritually and that the visible things be not the signified things but onely Signs and Pledges of them Believers under the Gospel have onely two Sacraments or Signs of the Covenant that is Baptism succeeding Circumcision and the Supper of the Lord prefigured by the Paschal Lamb and both these preach Faith that to our outward senses which the Gospel doth to our understandings being Sacramental Rites ordained of God in the Church to be adjoyned to the Preaching of the word that the Promises of God made therein may be confirmed in us more and more For Christ committed the Office of administring the Sacraments to them alone to whom the Preaching of the word is committed without the which the Sacraments ought not to be administred for they be Seals of it and the end both of the Word and Sacraments is to lead our
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
five things are necessarily to be looked into 1. The affection of him that prayeth viz. he must be sensible of his wants and sins 2. The causes of Invocation whereof Gods Command is the chiefest 3. Who is to be prayed unto viz. God onely not Saints nor Angels 4. In and through whose name and mediation we are to pray that is in the name and mediation of Christ onely 5. What we are to pray for viz. Blessings Temporal Spiritual Eternal To the affection of him that prayeth is required 1. That he divest himself of all vain thoughts of his own worth 2. That by a stedfast faith his soul be inflamed as it were all afire to pray 3. That he be truly sensible of his own wants 4. That he prostrate himself before the Lord in true penitence 5. That his prayer be serious and persevering The causes of Invocation are 1. The Command of God who hath required this service from us 2. The Promise of God for the hearing of the prayers of such as cry unto him 3. The sense of our own misery and wants with the distress of the whole Church 4. Our victory over temptations 5. That our heart by the use of prayer may be inflamed after the true worship of God 6. The example of Christ and all the Saints whose greatest care was to call upon God God onely is the true object of prayer and is alone to be prayed unto for these Reasons 1. He onely knoweth Jer. 17.10 whether our desires come from the heart or onely from the teeth outward and so knoweth whether it be true prayer or no. 2. He onely is every where present Jer. 23.23 in all places to hear the suits of all persons 3. He onely is Almighty Jer. 32.27 able to grant what suit soever we shall ask God onely not Angel Saint nor any other Creature is to be prayed unto and that for these Reasons viz. 1. We must pray to none but to whom we say Our Father Mat. 6.9 2. In whom alone we must believe to him alone must we pray Rom. 10.14 3. To whom alone and onely we can ascribe Omnipresence Omnipotency Omnisciency and the like to him alone must we pray 1 Tim. 2.8 4. It is the Commandment of God himself that we should serve and worship him alone Mat. 4.10 5. No creature can be helpful to any other further then God suffereth and enableth it 6. It is no sufficient ground to move us to call upon a creature because it may be helpful for then any unreasonable creatures might be prayed unto which is a most unreasonable thing for any reasonable man to do 7. Difference must be made between Civil and Divine religious prayer which is made to God alone with assurance of faith and perswasion of Divine Attributes in him together with religious Adoration which is proper to the Divine Majesty Rev. 19.10 and to be performed to no creature neither Angel Rev. 22.9 nor Man Acts 10.26 But Civil prayer is that which is made onely in civil respects requesting that of man which we are perswaded he is able to help us in This is not properly Prayer Christ must be prayed unto in a double respect 1. As God the giver of all good things together with the Father and the Holy Ghost 2. As a Mediator and Intercessor that in and through him we may be heard that he would pray the Father for us and that he would prefer unto him all our sighs and petitions For he is a Priest for ever Psal 110. The things to be asked in Prayer are 1. Spiritual which we are to pray for without any exception or condition 2. Temporal with this condition If it be Gods will and pleasure so also in things Spiritual less necessary to Salvation as Hope Joy in the feeling of Gods mercy in distress c. Though corporal and other things not simply necessary to Salvation are not simply to be prayed for yet conditionally for these Reasons 1. That the desire of corporal things may be an exercise of our faith and confirm our trust and confidence of obtaining things Spiritual and available to Salvation 2. That we may consider and confess the providence of God that nothing befals us by chance or fortune The Reasons why God would have us obtain by Prayer what he hath determined to give 1. That we may be kept in some fear reverence of him 2. That he may the more declare his love by hearing our complaints 3. That we may be the better acquainted with his excellent majesty 4. That we may give him the acknowledgement of all good things God useth to grant our Prayers two ways 1. By giving the very thing it self we ask 2. By giving something answerable thereto when not the thing it self God never grants some mens requests for these Reasons viz. 1. Because they make their prayers but not according to his will either failing in the time as did the foolish virgins Mat. 25.11 12. or in the thing they ask as did the sons of Zebedee Mat. 20.22 2. Because they doubt and waver in prayer for such shall receive nothing of the Lord Jam. 1.6 7. 3. Because they ask it for wrong ends as not so much to promote Gods honor thereby as to consume it on their own lusts Jam. 4.5 So God sometimes defers his answer for these Reasons 1. When we ask amiss which may be done though the heart be right as out of mistake or out of want of judgement though it may be the intention be good 2. When we are not fitted for mercies yet God then tenders us in the case we are in 3. To make us pray the more fervently and to make us prize his blessings the higher 4. When it crosseth some other secret passage of Gods providence 5. To keep us in humility and prevent Spiritual pride thus Paul was denyed the removing of the buffeting of Satan Though God knows our wants before we pray yet ought we to pray for we pray not to inform the Lord of our wants but for other causes as 1. To stir up our hearts to seek unto Gods presence and favor 2. To exercise our faith in the meditation of Gods Promises 3. To ease our woful hearts by pouring them out unto the Lord. 4. To testifie our obedience unto Gods Commandments and our trust in his Providence for the receiving every good thing we desire Our reverence in prayer must shew it self 1. In the holy disposition of the heart and affections toward the Lord when the minde is not carried away with by thoughts but applieth it self wholly and onely to the present service it hath in hand 2. In the comely gesture of the body beseeming so holy an action done to so high a Majesty 3. In the humble and reverent uttering of our requests having before-hand well considered the things we are to utter before God It is necessary that the Spirit should pray and so we pray in the Spirit for these Reasons 1. In regard of
our own Righteousness 6. Malice and thirsting after revenge when injury hath been offered us To prevent and avoid which we must consider 1. How much the Lord hath forgiven us for Christs sake 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies the Devil alone is an implacable enemy 3. That the way of grace is thus stopped up and consequently the way of glory The Thanksgiving of this Petition is For illumination to see our sins for a sight and sense of our sins and for blindeness Spiritual expelled for Sanctification to turn us from sin for hard hearts mollified and for the extremes and bars of Grace Despair and Presumption removed for Justification to deliver us by the death of Christ from all sin for Love abounding where offences against us abound and for Malice banished and purged out of us that howsoever we sustain many grievous wrongs at the hands of men yet are we contented yea chearfully willing to forgive them all even as God for Christs sake hath forgiven us The Moral Law doth to Obedience binde The Vniversal Race of all Mankinde Which not perform'd by us we must endure The penal Statute of the Forfeiture ' Less he who as our blessed Surety stood Cancel the Obligation with his Blood This for the Faithful's done 't is now our part To Cancel to remit with all our heart Others their Debts that we for ours ne're may Be call'd t' Account at the Grand Audit-Day §. 10. And lead us not into Temptation but deliver us from evil THis Petition in order is immediately subjoyned after the other craving the pardon of sin to teach us That this is not the onely care of Christians to seek to have sins pardoned but for the time to come earnestly to strive against and resist it the Christian mans life being a continual warfare So that there be two Petitions for the soul but one for the body teaching us That our care for the estate Spiritual ought to be double to our care for things Temporal Lead us not into Temptation but c. that is Suffer us not to be tempted above our power or so that either we sin or wholly revolt from thee but strengthen us in our Temptations by thy holy Spirit and deliver us from evil as the cause thereof wherein we pray That the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil to the committing of sin but that he would deliver us from the evil of all Temptations both of sin and damnation Lead us not into Temptation which we cannot bear so Augustine Redeem us from evil that we be not carried by Temptations so Calvin And we pray thus not that we may always be free which cannot be but that we may not be overwhelmed overcome and made subject to Temptations when we are by them assaulted But deliver us from evil that is Withdraw not thy Grace from us leave us not to our own lusts neither deliver us over to Satan to be hardned but in all assaults stand thou by us that our faith may not fail and deliver us from the evil both of sin and punishment So that the meaning hereof may be this O Lord we are every way subject to Temptations and by our sins we deserve to be left therein to the malice of Satan and to the power of our own Corruptions yet we beseech thee not to forsake us in any Temptation but give an happy issue thereto still upholding us by thy Grace Now here we must observe That God is said to lead a man into Temptation onely as Temptation is a punishment of sin and onely by permission leaving the party to himself and Satans malice for some former transgression For God tempteth no man to destroy him or to cause him to sin but to try and exercise his Graces in him wherefore this Petition which Christ taught us speaketh not simply of all tryal and manifestation of our faith and godliness unto which David offered himself of his own accord Psal 26. For God tempteth not to evil but man when he is tempted is tempted by his own evil concupiscence Jam. 1.13 14. The words themselves contain one onely Petition though some have thought otherwise consisting of two parts 1. The Petition it self Lead us not into Temptation or a Petition of delivery from a particular future evil 2. The Exposition thereof more general for delivery from all as well present as future evil There be two causes of temptations and consequently two sorts thereof 1. From God for the tryal of our faith godliness hope patience constancy and obedience by the Cross So God is said to have tempted Abraham Joseph Job and David This is good and holy when as God tempts a man which is an action of God whereby he proveth and tryeth man to make manifest unto man himself and unto others what is in his heart for God knoweth well enough before he tryeth him This is called Good both in respect of the Author which is God and in respect of the end which is the good of his servants And this we here pray not against 2. By the Devil our Flesh and wicked men which is every soliciting to sin which soliciting it self is also sin This is evil being a wicked motion allurement or perswasion arising partly from our own corruption and partly from the suggestion of the Devil whereby man is provoked to sin against God in the transgression of some Commandment Now by Nature man is prone to be tempted Gen. 31. Sin is a deceitful tempter Heb. 3.13 and Satan is a subtile cruel and diligent tempter 1 Pet. 5.8 And this is that we pray against in this Petition Temptations are of divers sorts viz. 1. Whereby God tryeth man 1 Kings 10.11 searching into his heart whether by affliction or otherwise for Reasons best known unto himself 2. Whereby man tempteth God as by murmuring and refusing to believe and to rest on his Providence without seeing evident present Signs of his goodness seeking after new miracles trusting in outward means prescribing God a time or maner of deliverance impatient at his corrections adventuring upon needless apparent dangers without warrant or burthening the faithful with vain and needless Traditions 3. Whereby man tempteth man seeking to circumvent him by trying him with politick devices Thus the Pharisees are said to have tempted Christ Mat. 22.18 4. Whereby man tempteth himself his corrupt heart alluring and drawing him to sin Jam. 1.14 5. Whereby the Devil tempteth man and provoketh him to sin From these two last Temptations of the Flesh and the Devil that is corrupt and evil motions of the minde we desire here to be delivered from the third we pray to be kept in the fourth Petition from the second in the second Petition From the first we pray not to be kept but rather that the Lord would try us and use all means he seeth best to
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
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
yet be a sound true and saving Faith it is not the difference of degrees and measure that takes away the nature of it For Faith in regard of the extent of it admits degrees not because the Habit is encreased but because the Revelations and Objects are more and therefore those poor Christians that are yet ignorant may have a true habit and as true a Grace in the heart And though a man be more conversant in the Scripture knows more then they hath more Revelations and in that sense though he hath a greater Faith then the other yet the other hath a like precious Faith with him in regard of that Grace Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ and have true Faith though in the least degree Now in Taking Christ the stronger the Will is by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture And we must labor to believe hard things like Abraham or easie things propounded with slender Arguments like Nathaniel for if we believe in difficult cases God will make us with facility to believe them another time We must labor for the extent of Faith for the multitude of Revelations to be filled full of Faith as Barnabas is said to be and this is by studying the Word much for therein will God reveal this This Faith is the Mother of all Sanctifying Graces for by it we are ingrafted into Christ and so live the life of Faith the life of God the fruits of Faith are almost infinite for all the several and distinct branches of Piety and Charity if they be rightly performed are fruits of Faith And where there is a true Faith there is a secret perswasion wrought in the heart whereby God assures us that he is ours and we are his for we may know and be assured that Christ dyed for us and Redeemed us in particular if we can finde in our selves that we have true Faith in Christ and true Repentance for all sins And we may be assured of our Vocation if through the Mystery of the Word seconded and made powerful by Gods Spirit we are quite altered and changed from our former evil lives and have attained unto Faith and Repentance And we may be further assured That we are Redeemed and are the children of God if we finde that we have the Spirit of God dwelling in us which if we want we are none of Gods which if we have it will appear by the fruits of the Spirit in us for as Exercise begets Health and we are made fit by Health for Exercise or as Acts beget Habits and Habits are means to exercise those Acts so Assurance grounded upon the Promise enableth enlargeth and encreaseth Sanctification and Sanctification encreaseth Assurance but first see Faith and then the other as fruits of it Now Faith is wrought in us thus The Spirit comes and shews Christ to us and not onely the profit we have by him but the beauty and excellency of him it shews us what Grace is and makes us love it and then shews us Mercy Out of this we come to long after Christ and to say I would I had him Now to this work he addes a second Christ comes and tells a man I will have thee he comes and shews himself discovers himself and speaks plainly to him I am willing to marry thee Now the longing Soul hearing those glad tidings embraces the motion and the work is done We may know whether this Faith be wrought in us by reflecting upon our own hearts and considering what actions have passed through it for the works of Faith are manifest And we must use Faith in comforting our selves for whatsoever Christ hath by Nature we have it by Grace when we have Faith if he be a Son we are Sons if he be an Heir we are Heirs c. yea Faith makes a man regardless of all earthly things Those that have Faith are able to use it of themselves but many have it that do not use it and though God doth work in us all the work of Faith as it is received yet know He doth not work in us onely but by us he makes us Instruments yea we shall be called to an account for the Talent of Faith if we have it and use it not and if we use it not we shall have little enough oâ— it for the using of it is that which strengthneth Faith and makes it effectual Now that we are saved by Faith appears from these places of Scripture Joh. 3.16 Rom. 1.16 3.28 Eph. 2.8 Mark 16.16 Rev. 21.8 2 Thess 2.11 12. Gal. 3.7 9. Luke 7.50 Yet know That a man is not saved by Faith simply as it is Faith for it doth not in its own nature merit Salvation but it is said to save us in respect of its Object which is Christ not as it is a gift quality or property but as it is an Instrument to apprehend and apply this Object so that we are saved by Faith as an Instrument not for Faith as a Cause So Faith alone is said to justifie us but that Faith which is alone without other Graces doth not justifie us neither were ever any justified by Faith without Works For Faith is not onely a Perswasion that our sins are forgiven but also a thorough Repenting that our sins may be forgiven not onely a Perswasion that the Promises are true but a Holiness of living that we may have a share in those Promises not onely a Perswasion that the Scripture is true but an Obedience to Gods Will revealed therein not onely a Perswasion that Christ dyed for my sins but also such an uprightness of walking as that I crucifie him not again by my Lusts for Faith doth not onely work a good meaning in us but it doth work power in us to do good and to mortifie our affections for where Christ dwells indeed he gives power against sin and that by his Spirit and where the Understanding is fully convinced the Will and Affections follow Faith and the Desire of satisfying Lusts cannot stand together and he that trusts not God for Earthly things cannot trust him for matters of Salvation for if we have Faith in the main we will have it in particular cases We are said to Believe three maner of ways viz. 1. We believe one God that is we believe that there is a God 2. We believe God that is that God is true touching his Promises These two ways Infidels yea the Devils believe and tremble 3. We believe in God that is according to those Promises to put our whole trust and hope in God In the Doctrine of the Church mention is made of four sorts of Faith 1. Historical when men believe the Bibles History This saves not James 2.19 2. Temporary when men believe onely for a time neither doth this save 3. Miraculous proceeding from special Revelation which is now out of use
and so was it with Pauls Viper Faiths double Act 1. The Direct Act of Faith by which we apprehend and take Christ 2. The Reflect Act by which we know and are assured that we have apprehended and taken Christ Faith hath also this double Quality 1. To lay hold of Christ offered 2. To empty a man of all things else whatsoever especially 1. Of all opinion of Righteousness in himself 2. Of all opinion of strength and ability to help himself Faith admits Degrees in four respects viz. 1. In Perswasion That Christ is offered that he is ours that he is given by God the Father 2. In regard of the difficulty and hardness of the things to be believed 3. In regard of the Extent of it when there are more things revealed to us 4. In regard of the Proof and here as the Evidence of Sanctification is more so is the Assurance Opinion is but an Assent to the Truth with a fear lest the contrary may be true So that Faith and Opinion differ in these three things 1. In the Object which is something in its own nature uncertain but Faith pitcheth upon the Word of God which is in its own nature infallible and cannot deceive 2. In the working Opinion being a matter of Speculation and no more Faith a matter of Practice but that is not all 3. In overcoming Doubts for Opinion goeth no farther but stays in a Doubt but Faith proceeds to full Assurance To be rooted and grounded in Faith is To have the first ground right and so to proceed from one to another As thus 1. Stedfastly to believe the Scriptures in general 2. All the Promises therein contained in particular 3. To apply and appropriate them to our selves justly and upon good ground No man knoweth what Justifying Faith is but he that hath it whose true Properties are these 1. He being convicted thereof in his Conscience knoweth that whatsoever things are spoken in the Scriptures are true and Divine 2. He findeth himself bound to believe them 3. He is certain That through Christs Satisfaction he is received of God into favor and is endowed with the Holy Ghost and is by him regenerated and directed 4. He applyeth to himself all those things concluding that they belong unto him 5. He rejoyceth in the present Blessings which he hath but most of all in the certain and perfect Salvation to come And this is that peace of Conscience which passeth all Understanding 6. He hath a Will to obey the Doctrine of the Prophets and Apostles without any exception in doing or suffering whatsoever is therein commanded 7. He is certain that his Faith though it be in this life imperfect and languishing and often very much eclipsed yet being builded upon the Promise of God which is unchangeable doth never altogether fail or dye Faith is said to work four ways viz. Towards 1. God by a quiet and peaceable Conscience grounded on Gods love Rom. 5.1 2. Our Neighbor by mutual concord especially in matters of Religion Acts 1.14 3. Our selves by Patience with joy and thankfulness in Afflictions Rom. 5.3 4. 4. The Devil and the World by victory over their Assaults and Temptations 2 Joh. 5.4 5. 1 Pet. 5.8 9. The work of Faith towards God 1. Peace in Conscience from our Reconciliation with God Rom. 5.1 2. Love towards God and Christ Luke 7.47 3. Hope of the Glory of the Sons of God in the world to come and joy in troubles Rom. 5.3 4. Boldness to speak unto God grounded on a sure confidence in him Eph. 3.12 5. A Confession of the Truth 2 Cor. 4.13 Rom. 10.10 6. Obedience to God Rom. 1.5 for which Abraham is chronicled as the Father of the Faithful 7. A Perseverance and Constancy in the Truth of Christ Joh. 6.68 And a commending of our Souls to God Acts 7.59 The work of Faith towards our neighbors 1. A knitting of the mindes of men one towards another Acts 1.14 2. It extendeth Brotherly love even to our Enemies 1 Tim. 1.6 The work of Faith towards our selves viz. 1. It makes us entertain with joy and thankfulness Gods loving Chastisements Rom. 5.3 4. 2. A Resting upon his Providence and Promises for Blessings Temporal and Spiritual Mat. 6.25 3. It affects our hearts with comfort strengthning them against all troubles Joh. 14.1 4. It worketh in us a hatred of sin and of our former ways with shame and grief Joh. 12.46 A thing may be said not to be done of Faith three ways viz. 1. Conscientia Dubitante when a thing is done with a doubting or unresolved Conscience as in those that are weak in knowledge 2. Conscientia Errante thus the Mass-Priest sinneth in saying Mass though in his Conscience he think it the Ordinance of God 3. Conscientia Repugnante though upon Error and false judgement of the Conscience it is in the doer a sin Thus an Anabaptist that holds it unlawful to Swear sinneth if he take an Oath In what sense Faith is called Effectual 1. When it does its proper Office or Function namely To Take Christ 2. When it is true real and substantial when it is opposed to vain Faith 3. When it is an operative lively stirring and a fruitful Faith 4. When it goes thorough with the work in hand that is when it Sanctifieth the heart throughout in respect of parts and throughout in regard of time when it brings a man to the end of his Salvation when it carries a man through all impediments when it leaps over all difficulties a growing pervailing overcoming Faith Wherein the Effectualness of Faith consists viz. 1. In being well built that is when the preparation is sound and full by Humiliation 2. When a man believes the Promises on sure infallible grounds and sees them distinctly 3. When the Will takes Christ out of love to him not his not out of fear nor out of mistake 4. When it turns not onely the Will but all the Affections when it turns the whole man when it shoots it self into life and practice The Causes of Uneffectual Faith viz. 1. The Taking of Christ upon misinformation without due consideration 2. The Taking Christ out of fear not out of true love to him as men in sickness 3. The taking Christ for the love of the good things by him not of his person 4. Want of Humiliation that should go before it 5. Because Faith is not grounded aright when men falsly take to themselves a perswasion of the Remission of their sins upon an uncertain and wrong ground The Reasons why God accepts no Faith but such as is Effectual 1. Because otherwise it is not Faith for it is dead 2. Other Faith hath no Love which condition is required 3. Other Faith the Devils have for they believe and tremble 4. Else it works no Mortification for we must deny our selves 5. Else Christ should lose the end of his coming into the world 6. Because good Works are the way to Salvation The usual means that
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
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
Fish of the Sea 4. That have all as Substance Life Sense and Reason as Man Every Creature is good 1. Partly by Creation as Sun Moon Water Earth Meat Drink c. 2. Partly by Ordination Thus the Evil Conscience Hell and Death are good because they are ordained of God for the execution of his Justice though in themselves and to us they are evil In Creatures there is a twofold goodness viz. 1. A general and natural goodness whereby God accepted and approved all Creatures 2. A more special and moral goodness Revealed in the Moral Law Or thus 1. Uncreated which is God himself being absolutely and perfectly good 2. Created whereby the Creature is made good being the fruit of that goodness which is essentially in God What the Image of God in man is viz. 1. The Soul it self together with the faculties thereof endewed with Reason and Will 2. In the Soul Wisdom and Knowledge of God his Will and Works even such as God requireth of us 3. A conformity with the Law of God or Holiness and Righteousness under which are comprehended the heart and all affections 4. Felicity without misery and corruption perfect Blessedness joy and abundance of all good things and glory wherewith the Nature of man was adorned 5. The Rule and Dominion of man over the creatures The remnants of the Image of God in man viz. 1. The Incorporeal Substance of the Soul together with the Powers thereof 2. Many Motions as of those things which we know by Sense as are Natural Principles some Motions also of God his Will and Works 3. Some prints of Vertues and an ableness concerning outward discipline and behavior 4. The Fruition of many good things 5. The Dominion also over the creatures is not wholly lost God hath preserved those Remnants of his Image in us for these Reasons viz. 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it 2. That God might use them to the restoring of his Image in Man 3. That they might leave the Reprobate without excuse The Repairing of the Image of God in us is the work of all three Persons and is in this maner viz. 1. The Father restoreth it by his Son 2. The Son by the Holy Ghost immediately regenerating us 2 Cor. 3.18 3. The Holy Ghost by the Word the Gospel is the power of God unto Salvation Rom. 1.16 4. In this Life it is onely begun in the chosen augmented to their lives end and perfected in the end as concerning the Soul but as concerning the whole man at the Resurrection The use of the doctrine of mans creation viz. 1. We must know That man was created without sin lest God be imagined the Author of sin 2. Whereas mans body was fashioned of clay let us think of our frailty to abhor Pride 3. Seeing Gods workmanship in man is so admirable let us not make it a Sty of Devils 4. Seeing God would have Mankinde consist of two Sexes let each have his due place and honor 5. Since man was created the Image of God let his glory be acknowledged and let it not be made the Image of Satan 6. Since Gods Image in man is impaired by sin let us bewail the greatness of this unthankfulness 7. Seeing the glory restored us by Christ exceeds our loss by Adam let us much the more exceed in thankfulness profit and encrease in godliness 8. Seeing the creatures were created for mans use let us use them as the Creator hath commanded and not abuse them to the satisfying of our Lusts 9. Seeing the Soul is created more excellent then the Body let our chiefest care be for the good of our Souls 10. Seeing the end and blessedness of man is the participation and communicating of God his Knowledge and Worship let us thither refer all our life and actions to the glory of our Creator 11. Seeing part of Mankinde are vessels of Wrath let us magnifie the goodness of God that we are vessels of Mercy 12. That we may learn and begin these things in this life tender and help forward the common Society and Salvation of others for which we are born 13. Since we were created higher then other creatures little lower then Angels let us shew forth this excellency by an answerable holiness IV. REdemption is a Deliverance from our Sins by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator For Redemption is ascribed unto the Son because he is that person which executeth the Fathers will concerning the Redeeming of Mankinde and doth immediately perform the Work of our Redemption for the Son onely was sent into the Flesh and hath paid the Ransom or Price for our sins not the Father nor the Spirit Now Christ is called the Redeemer of all Mankinde not because all are actually Redeemed by him but because no man is Redeemed by any other but Christ onely the meaning is he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation Or he Redeemed all men that is in regard of the Sufficiency of that he did and suffered for his Passion being suitable to his Person his dying was more then equivalent to all the Worlds perishing everlastingly in Hell So that wicked men and unbelievers are not hereby secured but more justly and deeply damned as treading under foot the Son of God and prophaning his Blood For though Redemption be virtually Universal yet the Faithful onely have their part in it being ineffectual to them as have not the grace of God to receive it Thus the Sun giveth light generally to all the World yet are there many particular persons that enjoy it not But all that are eternally chosen out of the World into the Church and continue using the means of Salvation are Redeemed it is otherwise in respect of all chosen temporally to a certain Office in the Church as it was with Judas Thus Christ in his Passion and Death offereth himself to all but is given onely to the Elect to all by the Preaching of the Gospel but he is the Savior onely of the Faithful Rom. 1.16 Now the cause that moved God to send this Redeemer was not any foreseen Faith or worthiness of man nor any merit or desert by good Works nor any inherent Righteousness in us but the Free-grace and Favor of God his own Infinite and Incomprehensible love and goodness Redemption is twofold viz. 1. Corporal such as that of the Israelites from Egypt 2. Spiritual which is understood of our deliverance by Christ typified in the former Redemption may be four ways viz. 1. When the Captive is sent away freely and voluntarily Sin and the Devil would never let us go so 2. When one Captive is exchanged for another No creature could be an exchange for man 3. By a violent taking away of the Captive by force Thus onely man was not delivered 4. By paying a Ransom
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of
God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
46 b. Bible the Canonical Books thereof not perishable 6 a. Blood of Christ how it saves from sin 321 a b. Body the Metaphor thereof used in Scripture what it implieth 151 a. Bondage from the which Christ hath freed us is fourfold 322 a. Bread daily Bread what is meant thereby 98b Burial of Christ the Causes thereof 37 c. C CAlling twofold 150 c. Censure the evil of it and how many ways it may be committed 305 a. Censures of the Church threefold 379 c. Ceremonies Judaical oblige not Christians 16 a. Chastity twofold 289 b. Rules to preserve it ibid. c. 290 b. Children their Duties to Parents 263 c. Christ his Natures and Properties described 127 b c. the degrees of his Humiliation 127 a. also of his Exaltation ibid. Why called the First-born ibid. why called our Head ibid. 128 a. why called our Lord 127 Messias Christ or Anointed ibid. b. why called the Word 129 a. the Lamb from the c. 322 c. the Head of the Church 151 b. how said to be Present with us 157 b c. to what ends Anointed 128 b. his Royal Prophetick and Priestly Offices 128 129 his Theanthropeity and the use thereof 131 c. Church what it is to believe in the Holy Catholick Church 149 c. why called Catholick 150 a. The Church twofold Visible and Invisible ibid. b. 152 c. its Priviledges 151 c. Marks to know the true Church by 152 a. her Titles of Honor ibid. why called Holy ibid. b. her Properties ibid. why God permits it to be persecuted ibid. c. 153 a. 198 b. why the World hates it ibid. c. How the Church before Christs coming differs from the Church since his coming 154 a. how it differs from Common-weals ibid. b. her Office and Authority touching the Scripture ibid. how the Church may be said to erre ibid. c. what she may not do ibid. The Duties of Faith in the Holy Catholick Church 155 a. Circumcision why Abolished 46 c. why Christ was Circumcised ibid. b. Communion of Saints what 155 c. 156 c. Doctrine thereof 155 to 156. How we are said to have communion with God 157 c. the Signs of true Communion with God 158 a. 159 a. the Duty of the Saints by vertue of this Communion ibid. c. Conception of Christ by the Holy Ghost what 132 c. what it signifies 133 c. why he was conceived ibid. what it is to believe in Christ conceived 134 b c. Confession the Properties thereof 79 b. Christian Confession twofold 246 b. Caveats touching private Confession 225 c. Consubstantiation Reasons against it 57 b. Conversion what 337 Doctrine thereof ibid. to 343. Conversion twofold 341 c. how wrought 342 a b. The Object Subject Parts and Causes of Conversion ibid. b c. how is differs from false Repentance 343 a. Covenant betwixt God and Man twofold 330 a. Covetous how said to be Idolaters 309 a. Covetousness what 306 c. the Evils thereof 309 b. Remedies against it ibid. a. 110 b. Creation described 124 c. 125 a. 316 why God created the World 125 the Doctrine of the Creation ibid. b c. 316 to 319 the use of that Doctrine 119 b. Creatures four kindes thereof in the world 318 b. a twofold goodness in the Creature ibid. a. Creed why vulgarly called Apostolique 117 c. and why so framed ibid. Cross fourfold 198 c. a Cordial against fainting under it 200 a. 201 b. Cruelty the Properties thereof 278 b. Curse for Sin fourfold 19 c. D DEath of Christ why so ignominious 137 c. the Benefits thereby ibid. a. Debt a threefold Debt in Sin 105 a. Decalogue how divided 170 c. the Doctrine thereof 169 to 310 Rules how to expound it 171 c. 172 a b. Deity proved 119 c. 120 a. Deliverance how many ways God works it for his people 113 a. why God sometimes defers it 200 c. Descention of Christ into Hell what 135 c. the diversity of Opinions touching it 138 b c. Despair what 222 c c. Doctrine thereof ibid. to 226 threefold 225 a. Causes thereof ibid. b. Remedies against it 111 b. 225 c. 226 a b. Discipline what Ecclesiastical Discipline is 376 b. the nature of it how and by whom to be administred ibid. why and by whom Instituted 378 a. the Method thereof ibid. the Necessities thereof ibid. c. the Difference betwixt Church-Discipline and State-Government ibid. Distress of Minde the kindes thereof 224 b c. Doctrine how true Doctrine differs from other 153 c. Drunkenness Remedies against it 111 a. Duties the kindes thereof 271 a b. E EArth a twofold Right to it 272 c. Eating to the Lord what and how 374 b. Election what 313 Doctrine thereof ibid. to 316 kindes thereof 315 b. Effects thereof ibid. c. the way to obtain Assurance thereof 316 a. Envy twofold 281 c. why to be avoided ibid. Remedies against it ibid. Essence Divine what 2 b c. 3 b. how the Essence of God differs from the Essence of the Creature 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known ibid. b. Examination before Receiving the Lords Supper 49 c. to 53 b. Examiners three sorts of Examiners 53 a. Excommunication what 376 c. its parts 381 c. the Original thereof 377 a. how to be used ibid. b. of no force against the Childe of God ibid. c. Three Judgements in Excommunication 378 b. Observations thereon 379 b. Duties to be performed by and to the Excommunicate 380 a b. The fearful condition of Excommunicated persons ibid. c. the end and use of Excomunication 381 a b. with the use to be made thereof 382,383 Eyes Rules for the governing of them to avoid Adultery 289 a. F FAith what 174 b. Doctrine thereof 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe 183 b. Faith fourfold ibid. Historical Faith what ibid. c. Justifying Faith wherein it consists 184 a b. its Properties 186 c. Gods order in working Faith 184 c. how many ways Faith works 187 a b. how it admits Degrees 186 a. 238 c. 239 a. Effectual Faith what 187 wherein the effectualness of it consists 188 a. the Fruits Effects and Signs of Effectual Faith 192 b c. the Causes of uneffectual Faith 188 a. Faithless Works threefold 187 c. Tryal of Faith 50 b c. 51 c. Duties of Faith in Christ Crucified 138 a. how Faith and Hope differ 189 a. wherein they agree ibid. c. how Faith differs from Presumption 191 a. how Faith differs from Moral Honesty 238 b. the Degrees of Temporary Faith 239 b. Satans Engines to destroy Faith 188 c. Titles in Scripture given to Faith 190 c. how far the sense of Faith may be lost ibid. Motives to grow in Faith 191 b. Means to attain it ibid. c. The use of Faith in Prosperity 193 c. Faithful why called Saints 157 a. Fast what a Religious Fast is 369 a. 370 c. 371 a b. the several kindes thereof ibid. c. 372 a. Rules touching the same