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
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
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
not lawful for them to work by themselves and so the Law of God should be deluded The Cattel also was commanded to Rest whose Rest had no respect or consideration of Gods Worship but was commanded onely in respect of men and that for these two Reasons especially 1. That all occasion of laboring might be cut off by forbidding the labor or use of their Beasts 2. That also they sparing bruit Beasts might learn how greatly God will have regard to be had of mercy and favorableness towards men It was the Seventh day that God consecrated to Divine Service for these Reasons 1. That by the Example of his own Rest as a most forcible and effectual Argument he might exhort men to the imitation thereof 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God and of his perpetual preservation and governing of his Work ever since that day unto his own glory and the Safety of his chosen In this consecration God requireth these two things most especially viz. 1. That on the Sabbath day there be not onely a private serving of God as on other days but also a publike serving of him in the Church 2. That on that day all other labors should give place both to the private and publike Worship of God which on other days every one doth exercise according to his Vocation and Calling Now here we must know That there is a threefold difference of forbidding works and sins viz. 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church or as they give offence to our Neighbor 2. Labors are forbidden onely to be used on the Sabbath day sins at all times 3. The ceasing from labors is a Type of ceasing from sins which is the thing signified by that Type The Institution of the Sabbath in Paradice consisteth of two parts 1. A Blessing God did bless it in regard of himself because he kept it in his own person 2. Sanctification he hallowed it also in regard of Man by commanding it to be sanctified or kept in performance of holy Duties Thus two things are requir'd in a Sabbath 1. A Rest which consisteth in a ceasing from labor 2. A Sanctification of that Rest to an holy use This is the Sabbath of the New Testament The Sabbath was commanded of God for two causes viz. 1. Declarative considered in two respects 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled that they might suffer the Holy Ghost to work in them so that it was a Type or shadow of our Regeneration 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven which was as it were part of the former 2. The other end of bodily Rest is That we may wait upon the Ministery of the Church meditate upon Gods Works diligently apply our selves to the love of our Neighbors and the instruction of our Families The former end was taken away by the coming of Christ This latter remaineth and is perpetual There are likewise two things to be considered in the Sabbath viz. 1. The things Ceremonial and Temporary As the Jews might not begin a Journey on the Sabbath day Exod. 16.29 nor kindle a fire thereon Exod. 35.3 nor carry a burthen Jer. 17.21 2. The things Moral and Perpetual As that there should be a day of Rest that this day should be sanctified and that this holy Rest should be observed in a Seventh day The Sabbath signifieth a Quietness or Rest or ceasing from labor for these Reasons viz. 1. Because God rested on that day 2. Because it is an Image of the Spiritual Rest to come 3. Because we also and our Families and our Cattel are to rest and cease from our works on that day that God may then shew and exercise his works in us Again there is a threefold consideration to be had of the Sabbath viz. 1. Legal commanded in Exod. 20.8 which is for the exercise of 1. Faith 1. To meditate on Gods Works 2. To beg a blessing on our Endeavors 3. To Exercise our selves in Prayer 2. Charity 1. To the Poor 2. To our Servants and laboring creatures 2. Spiritual that the Old man with all his corruptions may be rooted out and the New man may be made perfect 3. Celestial wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life Likewise there are three degrees of the Sabbath not unlike these of the Sacraments viz. 1. External and Elementary in which as touching the outward celebration both good and evil men communicate together 2. Internal and Spiritual whereof the Elect onely and the Faithful do participate 3. Of Perfection and Consummation which onely remains for ever whereunto we ascend by the second and for which the Faithful do earnestly contend The Sanctification of the Sabbath is twofold viz. 1. Publike which is the solemn performance of Spiritual works tending to the publike Worship of God As 1. The Reading Hearing and Preaching of Gods Word 2. The Administration of the Sacraments according to Gods Institution 3. Publike Prayer by the Minister the Congregation in minde firmly assenting thereto 4. Collections for the Poor for such as want and may command our Charity 2. Private which is done apart from the Congregation still to Gods glory as 1. That every man in the beginning of the Sabbath in the Morning do privately prepare himself by Prayer to the publike service that followeth Also by examination and humbling of himself before God in respect of his particular sins Eccl. 4.27 2. Reading or hearing the Word of God and godly Books diligently Isa 35.16 3. That when the Congregation is dissolved we spend the rest of the Sabbath in Meditation and conference of the Word before Preached of the works and creatures of God Acts 17.11 4. That we visit the afflicted both in minde and body privately exercising our selves in the works of Charity and Mercy Neh. 8.12 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving Hence appears That the general parts of sanctifying the Sabbath are these which we are to remember and practice as often as the Sabbath comes even to the end of the world 1. Rightly and truly to teach and instruct the Church concerning God and his Will 2. Rightly to administer the Sacraments according to Gods divine Institution and so accordingly to use the same 3. Diligently to frequent the publike Assemblies of the Church and there attentively to give ear unto the heavenly Doctrine plainly opened and delivered and afterward diligently to meditate thereon and to examine it Acts 17.11 4. Publike Invocation of God whereby we joyn our Confession Thanksgiving Prayers and desires with the Church 5. To give Alms that is to perform the duties of Love and Charity thereby shewing our obedience to the Doctrine Neh. 8.10 6. The
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
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
whereby we who before were dead are again quickned and receive strength to perform the Law For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death and is become Spiritual that is the instrument of the Holy Ghost whereby he forcibly moveth our hearts to serve God Perfect Obedience is the Laws Command Do this and live which Morally doth stand For ever But Man 's faln and hath not power Now to obey it perfectly an hour Man thank thy self before thy fatal Fall Thou hadst sufficient power to keep them all Behold the Gospel th'Olive-Dove of Peace As Sin so Grace hence much more doth encrease Sin not therefore sin not Oh do not grieve That Blessed Spirit but Believe and live §. 4. The Word Preached IT hath been accounted State-policy to defend little Preaching and less Hearing but Ignorance can uphold no Kingdom Religion and the knowledge of it is the Pillar both of Church and State the want whereof is the cause of Tumults Insurrections and Seditions True Religion is a Bulwark and a Castle of Defence to any Kingdom the very chariots and horsemen of Israel 2 Kings 2.12 Now the Preaching of the Word of God is properly the Expounding of some part thereof teaching hence the duties to be followed and the sins to be avoided and exhorting to do accordingly so that every discourse upon a Text of Scripture is not Preaching but he that so Expoundeth and applyeth the Word that his Ministery may be as salt unto his hearers he it is that Preacheth the Word indeed And they who may Preach this Word of God are onely such as are outwardly sent of God ordinarily and when extraordinary necessity requireth then all such as are inwardly stirred up and enabled thereto by the Spirit of God The Word Preached by the inward operation of Gods holy Spirit is the ordinary means of working in our hearts Faith the instrument of our Justification and Salvation and this Word thus working Faith is the Gospel For the Law driveth to despair but the Gospel erecteth by Hope the Law threatneth and filleth with fear the Gospel promiseth and filleth with comfort the Law sheweth our miserable estate and what need we have of a Savior the Gospel sheweth a remedy against this misery and pointeth out unto us our Savior The Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the will of God is seen in the other heard which ought to be dispensed purely plainly and sincerely without the mixture of humane Inventions This was Pauls special care My word and my preaching saith he stood not in the inticing speech of mans wisdom but in plain evidence of the Spirit and of power that your faith should not be in the wisdom of men but in the power of God 1 Cor. 2.4 5. Indeed there is a place for Arts and Tongues and humane learning with every dispenser of the Word wherein he may use them with great commendation as in his private preparation but not in the publike dispensation whereby he seasoneth mens hearts unto God that the Word of God alone must do for to it alone belongs the Promise of the Spirit Isa 59.21 and therefore must he use great discretion in this Ministery endeavoring so to speak that the Spirit may take delight to accompany the same otherwise he may discourse a year of Sabbaths till he hath made his Lungs dryer then his matter yet all will be to as vain a purpose as his humane wisdom was for that onely is true preaching which expels the natural ignorance of mans heart and gives this light of knowledge to the minde and conscience which leadeth men unto God Again Ministers in dispensing Gods Word must content themselves with the Testimony of Scripture alone for the end of the Ministery is to work and confirm Faith and to settle and build up the Conscience in the truth of Religion and matters concerning Salvation which no other word can do save onely the Word of God in Scripture that hath sufficient authority in it self from which Conscience cannot appeal The order to be observed in Preaching 1. The Law is to be proposed that thence we may know our misery 2. That we may not despair after our misery is known unto us the Gospel is to be taught which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator and sheweth us the maner how we are to repent 3. The Law is again to be taught that it may be the level and square of our actions lest after we attain unto our delivery we prove careless and wanton The Duties required of Ministers in the delivery of the Word 1. It behoveth them to set themselves as in Gods presence and consider that they are his Messengers and speak in his name and are as it were his mouth 2. To aym at his glory who hath called them not at their own 3. Duly to come well prepared and provided as a wise Scribe taught to the Kingdom of heaven 4. To regard not onely the matter which they handle but the maner of handling 5. Not to gird and glance at sin to shew his own wit but to pierce the very heart of it with the two-edged Sword of Gods Word 6. To speak to the people with understanding not flying aloft above the reach and capacity of those to whom they speak 7. To content themselves with the purity and simplicity of the Word which is sufficient in it self to expound it self and able yea onely able to give direction and satisfaction to the Conscience The whole Exercise consisteth 1. Of Prayer 1. Before exercise and therein we must in the Name of Christ 1. Confess our sins And for the better performance whereof we must remember 1. The Majesty of God 2. The Mercy of God 3. Our own Unworthiness 2. Crave pardon for the same 3. Desire the continuance of Gods mercies and the assistance of his Spirit Generally in all things Particularly for that Exercise 2. After exercise consisting of these 2 parts 1. Invocation which is twofold 1. Particular as for the sanctifying of the particulars that have been propounded 2. General as for the Church Generally every where Particularly 1. For the Commonwealth 2. For Rulers in Authority 3. For the People and Commons 2. Thanksgiving for Gods Mercies bestowed 1. Upon the whole Church every where 2. Upon these Realms or upon any part or member of the same 2. Of Interpreting handling of the Word And in the deducting of the same these two things are to be stood upon 1. A preparation unto Doctrine wherein is shewed 1. The Coherence of the Text with the former if there be any or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled 3. The Division of it into the parts 4. The Paraphrase or sum of the words 2. Doctrine it self in
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
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
Authority So hath God commanded the Israelites and so Paul disliking the Athenian and Ephesian Idols did not notwithstanding himself pull them down Also it is Idolatry to serve God according to our own fantasies which is done these several ways viz. 1. By a kinde of Worship which we our selves have invented or other men for us meerly out of their own brains 2. By Resting on the work done bodily or outwardly 3. By serving God without repenting us truly of our sins 4. By performing the Service of God and immediate duties of Religion out of Hypocrisie or for by-ends For all these are Abuses in Gods Service and he is hereby made an Idol In this Commandment we are Required to perform all outward Duties of Gods Service according to his Will Revealed in his Word For Direction whereof take these general Rules viz. 1. All things are to be done in order and not confusedly Mat. 3.15 1 Cor. 14. 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is when any preach or pray or joyn with others in these holy duties 3. All things are to be done without shew of vain-glory not affecting notoriety by Pharisaick sighing groaning knocking the breast and the like more then the heart enforceth 4. All things are to be done in Faith to be accompanied with Zeal to God glory and Love to our Neighbor 5. All things are to be done without shew of Idolatry according to that Abstain even from all appearance of evil 1 Thess 5.22 The Reason of this Commandment is taken 1. Partly from the punishments to be inflicted upon such as break it even unto the third and fourth generations This is an Argument of Terror perswasive to Obedience 2. Partly from the benefits to be bestowed on such as keep it even unto thousands This is a Reason of Comfort invitatory to Obedience hereunto The special Vices forbidden in this Commandment viz. 1. Idolatry which is a false and superstitious worshipping of God This is of two sorts 1. When a false God is worshipped that is when in place of the true God or besides him that worship is given to some either Imaginary or Existent thing which is due to the true God onely and to be given to him alone 2. When men erre in the kinde of worship that is when Worship or Honor is imagined to be given and done unto the true God by some such work as himself hath not commanded This kinde is called Will-worship or Superstition which is an adding of Humane Inventions unto the Commandments of God 2. Hypocrisie which is a pretending or feigning true Godliness and Worship of God without true Faith and Repentance Of both which a word or two doth challenge the next place in our Discourse Enacted in Heav'ns Statute-Book it stands Thou shalt not bow the knee nor lift up hands To Carved Images And yet Behold The Antichristian Prelat is so bold The blinde deluded Sons of Men to tell If they 'll serve Baal he 'll rescue them from Hell And by the Pardon of 's Blasphemous breath Reprieve the Damned from Eternal Death Hells Master-piece second to none at all Save that whence sprang the Vniversal Fall §. 2. Of Idolatry WHat Idolatry is hath been already shewn we shall now onely speak a word of the original Antiquity of it who are guilty of it of the Ridiculousness of it of the Danger of it and of the way how to avoid it The Nations of the Gentiles had multitudes of gods and every Nation his several Idol-god as Chemosh was the Idol of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Milchom and Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims but these trusting in their Idols were all still defeated and destroyed Whence we learn That the worshipping of Images howsoever it be coloured with false Reasons is the true cause of Gods Judgements which Truth is not without a cloud of Witnesses in the holy Scripture So that the Laity under Antichrists Jurisdiction me thinks should give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears and buzzing them therein that Idols are Lay-mens Books The Assyrians were very famous or rather infamous for Idols great boasters of them not without cause indeed for they were most exquisite god-makers not much unlike the Romish Idolaters who knead the Dough and of one part they make Bread and a god of the other who cut down the Tree warm themselves with part thereof roast their Meat with another and with a third part make a pretty god and worship it who hew the Stone out of the Rock bedawb the one part with tempered dirt and bow unto the other who have their Plague-Saint and their Childe-bed-Saint their Tempest-Saint and their Fair-weather-Saint O Blasphemous Idolatry These and the like are their Dii Tutelares or their Patron-Saints whereof they have one for every Season called their Protecting-Gods as appears by an Historian of their own Paulus Jovius Hist lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens even he that is as blinde as themselves may discern for onely the Names of the Idols are changed the nature of the Idolatry still remaineth to their indelible infamy here and fearful condemnation hereafter It is not lawful for a Subject to worship his Prince or for a Son his Father with any Religious Worship much less may we worship Images with any kinde of Religious Worship or any Worship whatsoever which at best are as it were but the Creatures creatures Not to honor God is intolerably wicked to give his honor to any Mortal Man is more sinful but to give it to base and sensless Idols is most abominable The basest Image-maker that lives is far better then the Image that lives not What a gross and sensless thing then is it that the living Image of the living God should perform worship or service to the dead Image of a dead Saint yea to the Image of that man whose Soul for ought they know is among the damned That we may the more abhor Idolatry observe how base the means are which have been used to establish this cursed sin of Image-worshipping Dan. 3. 1. The violent and peremptory Command of the most haughty King Nebuchadnezzar 2. The Acceptation of ungodly Nobles and flattering of covetous corrupted Officers 3. The glittering and alluring matter of which Images are made as gold and silver 4. Their outward form and beauty being most curiously wrought artificially carved and richly apparelled 5. Most grievous Penalties threatned to those that refuse to bow themselves thereunto 6. Inchanting Musick of all sorts Thus the thing it self is suitably carnal and devilish and so are all such as give the glory of the Creator to the Creature Idolatry doth ever turn to the destruction of the Idolater and that for these Reasons viz. 1. Because God is
shorten their days Psal 37.37 38. Eccl. 8.12 Isa 3.10 11. Who say there is to Man no Honor due Belye that God that 's infinitely True And by this specious fond Delusion Vsher an Vnity of Confusion Both in the Church and State disjoynting more The Frame o'th'World then Babel did before Childe Reverence thy Parents thou shalt have By far the longer Journey to thy Grave But if the Lord doth sooner call thee hence Eternity shall be thy Recompence The Sixth Commandment Thou shalt do no Murther THe Sum of this Commandment forbiddeth all kinde of evil and commandeth all kinde of good to our Neighbors person So that the scope or end of this Commandment is the preservation of the life and safety of mens Bodies and of the welfare both of our selves and others herein being forbidden all those things which tend to the destruction of our life or the life of others And the defence of our Neighbor is here commanded because Negative Commandments include Affirmatives Thou shalt do no Murther therefore thou shalt help and aid thy Neighbor Thou shalt do no Murther that is according to thine own pleasure and lust but when the Magistrate punisheth God punisheth Now the Vertues of this Commandment are such as either hurt not men as particular Justice Mildeness Equability Peaceableness and the like or such Vertues as help and further the Safety of men either by repelling evils as Commutative Justice true Fortitude holy Indignation and Zeal or by doing benefits as Humanity Mercy Amity and the like So that herein we are commanded to preserve as much as in us lieth the life and health of our selves and others especially of our Neighbor and most especially the life of his Soul by good Counsels Exhortations and Admonitions Now here know therefore That to give or accept the Challenge to fight the single Combat is unlawful That which the Natural man accounteth Valor God esteemeth a Vice and therefore it is no disgrace to refuse it but rather true grace in yielding obedience unto God for no man must sin against God for the saving of his Credit and Reputation among men Duellists if they are slain are accessary to their own wilful and untimely Murther if they kill presently after the Murther committed they have cursed Cains fearful Mark stamp'd on them There was never any man rightly informed either in the Principles of Nature or in the gracious way to Heaven in the sober Passages of Morality or in the Justice of State or Policy or acquainted with the fairness of true Honor that ever gave any allowance to the Reputation of Honor falsly so called purchased by private Quarrel in the Field Now as Murther is one of those sins the Earth findes most unsupportable and cryeth the loudest of any other to Heaven for Vengeance So among all the several kindes thereof Parricide is the abominablest and most odious such as of old no particular Law was made against as being supposed an act too unnatural for any Childe to commit which Supposition deceived even Solon that wise Law-maker among the Heathen and caused him by his own confession to omit the Enacting Punishment against such Offenders Cic. pro Ros Ame. Yet when this inhumane impiety was known to the world the Civil Law ordained this most exquisite ingenious punishment That if any one should kill his Parent the Sword or Fire or any other usual punishment should not be his but being sewed in a Sack together with a Dog a Cock a Viper and an Ape he should be cast into the next Sea or River Just Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men unworthy the Element of Air while he lives or of Earth being dead To this high degree of Murther borders that ungodly and unnatural act of Parents in destroying their own Children whether at any time after Birth or in the Womb after Conception for that which hath received a Soul formed in it by God if it be unjustly cast away shall be Revenged yea if both or either of the Parents through any wilful default whatsoever cause the childe to miscarry they make themselves guilty of that miscarriage if both miscarry they make themselves guilty of the blood of both at least in the Court of Conscience before God Lastly because this horrible sin of Murther is most commonly occasioned by Duelling we must yet further know That the Law both of God and Man condemneth this common practice of Brawling Fighting Quarrelling or Challenging one another into the Field for private and personal wrongs Whosoever think it a disgrace to refuse such Challenges think it also a disgrace to walk in the ways of God and to obey the good Edicts of Princes and wholesom Laws of the Commonwealth The greatest disgrace is Not to yield Obedience unto God it is no credit to sin against him to salve a supposed Honor and Reputation among men for no man ought to revenge his own Cause or Quarrel Likewise the causes of these Duels are most commonly very wicked as sometimes Pride and Vain-glory sometimes Drunkenness and Lust sometimes Covetousness and Greediness of Gain and the cause of all these causes the Devil himself who was a Murtherer from the beginning The effects thereof are no better for they cause deadly Fewds breed Hatred never to be appeased nourish Contention and Confusion hinder Prayer and holy Exercises of Religion shed mans blood made in the Image of God and bring down the Vengeance of God upon our own heads Let all such therefore as challenge or accept of Challenges consider That he that killeth is guilty of execrable Murther before God and he that is killed is guilty of his own death and no better then one of the Devils Martyrs for as God hath his Martyrs that dye in his Cause so the Devil also hath his Martyrs that dye in his These words Thou shalt do no Murther do signifie 1. Thou shalt not desire to Murther either thy self or others 2. Thou shalt not intimate or signifie any desire of Murthering either thy self or others either in words behavior countenance or otherwise 3. Thou shalt not put this desire in execution This Commandment hath these two parts viz. 1. The forbidding of Murther and therein all the degrees and steps by which we come unto it 2. The commanding of keeping Peace and Friendship with our Neighbors The steps or degrees towards Murther are these three viz. 1. Hatred conceived in the heart Lev. 19.17 2. Rash sinful Anger which is a declaration of that hatred lying hid in the heart 3. Every hurt purposely offered to the person of our Neighbor whereupon ensueth sometimes Murther it self That Murther may be committed in the very Affection or Will may be thus manifested 1. Because when the Effect is commanded or forbidden the Cause is so also 2. From the scope or end of the Commandment God will not have us hurt any therefore he forbiddeth the means also whereby we may hurt 3.
fleshliness and in case of fleshly motions to pray heartily against them 2. To abstain from the company of women in private or alone or in the dark 3. If notwithstanding those means thou canst not contain but art troubled with fleshly motions then fly to Gods Ordinance of Marriage 1 Cor. 7.1 For the word is express that No Fornicator or unclean person shall enter into the kingdom of heaven 1 Cor. 6. Special Preservatives for married persons against this sin 1. To dwell together the one not separate from the other 2. So to carry themselves towards one another as those whose bodies are not in their own power but mutually in one anothers power and to follow the Apostles Rule 1 Cor. 7.3 3. To contain at times of extraordinary devotion by mutual consent 4. When women love to be at home governing the house as the vertuous wife is described Prov. 30. 5. When the man esteemeth best of his own wife above all other women covering her infirmities by love and the wife doth likewise of her husband for such mutual fervent love is a singular preservative from the strange woman Prov. 5.18 For the government of the eyes to avoid Adultery there be two special Rules viz. 1. We must open and shut our eyes in obedience to God Prov 4.24 25. 2. We must look to Gods Glory make our eyes not the weapons of any sin but the instruments of Gods Worship and Service This we shall do if we imploy them thus viz. 1. In beholding Gods creatures in heaven and earth and in them we may see Gods Glory Wisdom Mercy Power and Providence and thence glorifie God 2. In beholding Gods Judgments very wisely and narrowly that therein we may see his Justice Wrath for sin and so be humbled and terrified from sin 3. In beholding of the Elements of Gods Sacraments especially the Bread and Wine in the Lords Supper which be visible words wherein we may see our Savior Christ as it were crucified before our eyes 4. In using them as instruments of Invocation by lifting them up to heaven to testifie the lifting up of our hearts to God This use of the eyes Nature teacheth us for whereas other creatures have but four Muscles in their eyes whereby their eyes are turned round about Man hath a fifth Muscle whereby his eye is turned upward toward heaven The Vertues of this Commandment viz. 1. Chastity which is a vertue preserving the minde and body from uncleanness agreeing with the Will of God and avoiding all lusts forbidden by God all unlawful companies and inordinate copulation and all the desires occasions causes and effects either in single life or in wedlock This is one of the chiefest vertues that makes preserves the Image of God 2. Modesty or shamefac'dness which is a vertue abhorring all filthiness joyned with a grief shame and sadness either for some former uncleanness or for fear of falling into any hereafter and having a purpose and desire to fly not onely uncleanness it self but also the occasions and tokens and signs of uncleanness This vertue is required unto chastity as a furtherance and cause and also as an effect consequent and sign thereof 3. Temperance which is a vertue observing the mean agreeable to Nature Honesty Mediocrity and order of persons places and times according to the Law of God and Rule of Nature in things concerning the body as in meat drink recreations and apparel This vertue is required unto chastity as a cause without which we cannot be chaste There is a twofold Chastity viz. 1. Of the single life which is with all carefulness and fasting and prayer to keep their mindes and affections and bodies in holiness 2. In Marriage when the pure and holy use of wedlock is observed Heb. 13.4 Rules for the Preservation of Chastity viz. 1. The minde must be filled with godly meditations and the Word of God must dwell plenteously in our hearts that there may be no room for these wicked desires to enter 2. We must often give our selves to the spiritual exercises of Faith Repentance and New Obedience as publike and private Prayer often meditating hearing and reading Gods Word and the like 3. We must use Sobriety in Recreations Company Meat Drink and Apparel for ungodly lusts are kindled fed and nourished by too much pampering of the body 4. We must alway be doing some good thing either in our general calling of a Christian or in our particular calling for Satan takes advantage by our idleness 5. Men and women must not privately converse together without warrant so to do either from their general or particular Calling for this is the main occasion of Temptations Remember what the Apostle saith Evil conversings corrupt good maners 1 Cor. 15.33 6. Reject not Marriage which was instituted by God for these Reasons viz. 1. The means of multiplying Mankinde 2. The gathering of the Church 3. The Image and Resemblance between God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a Society and Fellowship of Labors and Prayers That Marriage may be a lawful conjunction and this sin thereby avoided these things are required 1. That Matrimony be contracted by consent of both parties 2. That there be adjoyned also the consent of such others as are required 3. That honest Conditions be observed 4. That there be no Errors committed in the persons 5. That it be contracted between such persons as are not forbidden by the Law of God as between whom the degrees of Consanguinity may be no hindrance To preserve purity and chastity in Wedlock these Cautions are profitable viz. 1. Contracts must be in the Lord and with the faithful onely Mal. 2.11 2. Both parties must separate themselves in the time of the womans disease and at appointed Fasts Ezek. 18.6 1 Cor. 7.5 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh and especially to enlarge the Church of God 4. It must be used with Prayer and Thanksgiving 1 Tim. 4.3 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery or any sin of that kinde 2. That looks on a woman to lust after her Mat. 5.28 or that useth wantonness 1 Cor. 6.9 3. That commits Incest Lev. 18.22 or Sodomy 1 Cor. 6.9 or fornication or adultery 4. That useth Marriage-bed intemperately or lieth with a menstruous woman Ezek. 18.6 5. That is given to idleness wears wanton Attire 1 Tim. 2.9 or useth provocations to lust Gal. 5.9 6. That useth light talk and reading of Love-books 1 Cor. 15.35 that frequents lascivious places Eph. 5.3 that delights in wanton Pictures 1 Thess 5.23 that useth the mixt Dancing of men and women Mark 6.22 or keeps company with light and suspected persons Prov. 7.22 7. That makes Marriages of yong children or neglects to dispose his children in marriage in convenient time 1 Cor. 7.36 or that punisheth Adultery with small punishments 8. That
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
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
liberty to sin afterward or at least to suppose that we have thereby merited at Gods hands what we fasted for Take heed of this a rightly grounded assurance of Gods mercy is highly commendable but a self-opinionating conceit of merit for the Works sake done is uncreaturely presumption a flat contradiction to the very end of Fasting which should be Self-unworthiness Self-denial true Humiliation This Fasting must never be without Prayer for Prayer and Fasting were joyned together Ezra 9.5 Neh. 1.4 Dan. 9.3 Judg. 20.26 Luke 2.37 5.33 1 Cor. 7.7 True indeed it is that Prayer is available without Fasting but Fasting never without Prayer for Fasting is not the worship of God but onely a help to it and the most principal end of a Religious Fast is Supplication or extraordinary Prayer whereunto as subordinate may be added Examination Humiliation and Mortification As touching the time of a Religious Fast it is now free in regard of Conscience indeed in the Old Testament they had a set time of Fasting as the tenth day of the seventh Moneth Levit. 16.29 But in the New Testament there is no set time which bindes the Conscience onely men must Fast as just occasion is offered and as for Civil-Politick Fasts they are set for orders sake and not to binde the Conscience Fasting was once Ceremonial when the Lord commanded by Moses that every Soul once in the year should humble it self in Fasting before the Lord in one of the great Assemblies of his people Levit. 16.29 c. 23.27 c. And though the Ceremony of the day be taken away by the coming of Christ Gal. 4. yet the thing it self continueth and remaineth in force The circumstances of Moral Duties may be changed but the substance may not be abrogated for where the same causes continue there the thing it self abideth Therefore this holy Exercise is of as great and necessary use as ever it was and remaineth in as full force and strength as ever it did Joel 2.12 Luke 5.33 c. 1 Cor. 7.5 Acts 13.2 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren whether of Sword Pestilence or Famine or any other just judgement whether threatned feared begun or executed For Private Fasts the same rule holds in private Afflictions neither is any time unseasonable when the Religious Soul sequesters it self for this Spiritual Physick of private Humiliation Holy Feasting is a time of Solemn Thanksgiving for Benefits received or Evils removed wherein the Creatures of God may be more liberally used then at any other time For this is a day of Rejoycing wherein it was once said to the people of God Eat the fat and drink the sweet Neh. 8.10 Wherein we must be very careful to preserve the fear of God within our hearts Exod. 18.12 Jobs fear was lest his sons should cast this fear of God out of their hearts in their Feasting and so offend God In every bit we eat and every drop we drink we must remember the caveat our Saviour gives Luke 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man Prov. 23.1 2. When thou sittest to eat before a Ruler put thy Knife to thy throat that is Bridle thine Appetite have respect not to pass the limits of Sobriety Temperance and Moderation The lawfulness of these Feasts may be derived from the Primitive Church so as the poor be regarded superfluity and riot avoided and the right end intended which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings Thus after the Sacrifices and Offerings Aaron and the Elders of Israel came to Feast with Jethro before God Exod. 18.12 So Ezra the eight Go your ways eat the fat and drink the sweet and send part to them for whom none is provided for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper made by the Communicants unto which some brought Honey some Bread some Wine some Milk and every one according to their ability contributing something thereunto These were called Love Feasts because they were herein to testifie their mutual Love among themselves as also to the poor who hereby were relieved and to the Ministery it self which was by these Feasts partly sustained But in these Feasts there were many spots Jude v. 12. who were eye-sores and disgraces to these holy Feasts pampering and feeding themselves and riotously wasting the Goods of the Church in stead of taking care for the poor and the Ministery for whose this Contribution was made It were to be wished there were no such spots in our Feasts at this day that neither blemish them by Surfetting Drunkenness or Wantonness nor by excluding the poor from having an interest therein Three things required for the right observation of a Religious Fast viz. 1. That the Causes be just and weighty such as these viz. 1. When we our selves are faln into any grievous sin whereof our Conscience accuseth us and whereby we procure the wrath of God against us So did the Israelites 1 Sam. 7.6 2. When some among us fall into any grievous sin though we our selves be free from it because for the sins of others Gods judgements may justly fall upon us For this Paul blamed the Corinthians 1 Cor. 5.2 3. When the hand of God in any judgement lies upon us Thus did the Israelites Judg. 20.26 4. When the hand of God in any fearful judgement lies heavy on others among whom we live though we our selves be free So David 2 Sam. 12.16 Psal 35.13 5. When Gods judgements are imminent and as it were hang over our heads So did Jehosaphat 2 Chro. 20.2 3. 6. When we stand in need of some needful Blessing of God especially such as concerns Salvation Thus did Cornelius Acts 10.30 7. For Gods blessing and good success on the Ministery of the Gospel So did the Church for Paul and Barnabas when they sent them to Preach Acts 13.3 And so ought we to do at this day 2. That the right maner of Fasting be observed which stands in these particulars viz. 1. Abstinence from meat and drink and all maner of nourishment of the Body 2. Abstinence from all maner of sin whether in thought word or deed 3. Abstinence from sleep such as thereby the body may be the more humbled and afflicted with the want of food 2 Sam. 12.16 4. Abstinence from soft and rich apparel Exod. 33.4 6. Jon. 3.6 2 Sam. 12.20 5. Abstinence from Matrimonial benevolence 1 Cor. 7.5 Joel 2.16 6. From the ordinary Works of our Calling Levit. 16.29 31. 23.28 32. 7. Abstinence from all pleasant and delightsom things which may any way refresh Nature 2 Sam. 12.20 Dan. 10.3 8. Abstinence from all maner of Sports Pastimes and