the Father because he is the Fountain as of the Divinity of the Son and of the Holy Ghost so also of those Divine operations which he worketh and performeth by the Son and the Holy Ghost Now that God is we know many ways but chiefly by our own Consciences accusing us for secret sins which cannot be but unto an infinite wisdom that knows the most secret thoughts of the heart such as is or can be neither Man Devil nor Angel but God onely All the Doctrine concerning God is either 1. Of his Nature which is taught in the Law and Gospel 2. Of his Will which is seen and made manifest in His Commandments His Threatnings His Promises 3. Of his Works which are The Benefits The Judgements of his Will which are to be beheld in the Creation Fall Restoring of Man The devils believe there is a God and tremble if any Atheist hath less faith then they and doubt the truth thereof he may believe it from these Reasons though as he is not worthy any so the truth hereof is above all 1. The beautiful and goodly order of Nature beheld in the Creatures and frame of the great body of the world Rom. 1.20 2. The preservation and government of the world created Acts 14.17 3. The Nature and excellency of mans minde the soul of man endewed with excellent gifts of Understanding and Reason 4. From the notions of general Rules and Principles naturally engendred in the minde of man yea the natural notion of this Principle That God is 1. Because every one hath experience hereof in himself 2. All wise men confess it 3. All Nations consent in it 5. From the terrors of Conscience which are stricken in the mindes of the wicked after that they have sinned 6. The punishments of the wicked which they suffer besides the torments of Conscience 7. From Bodies Politick which are wisely ordered and regulated by Laws 8. From the order and nature of efficient causes and from the final causes of all things 9. From certain and evident foretellings and clear significations of future Events 10. From heroical and noble instincts of minde For what Reasons the voice of Nature concerning God is not wholly to be rejected or contemned by reason of the insufficiency thereof 1. God will also out of the Church bridle the lewd and dissolute by the testimonies which their Conscience and punishments give of his will Anger and Judgement and according to them also will he have the maners of men regulated 2. He will have mans Corruption and his own Justice made more perspicuous and clear in punishing them who stubbornly withstand the known truth 3. He will by natural testimonies mens Consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church Acts 17.26 27. 4. He will have also them who are converted to him to be more confirmed by the consent of Nature and the Word as the often alleaging of Natural testimonies in the Scripture declareth 5. He will the imperfection of Natural knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himself in his Word There is nor can be but one God for these Reasons 1. The sufficient testimonies of Miracles and Prophesies and other works 2. His own Authority and Majesty which admitteth no fellows 3. That which is greatest perfection can be but one for the whole is perfecter then any part thereof 4. There can be but one chief God but one Omnipotent but one Infinite 5. There can be but one chief Cause and more Gods would be unperfect or superfluous How God doth describe himself in Exod. 34.6 viz. 1. He is Jehovah that is he is a constant friend to whomsoever he is a friend he is alway the same that is I am that I am that is whatsoever the Lord was from eternity the same he is to eternity there is no change in him 2. He is strong that is Almighty that is he hath all Excellency in him and that in the highest degree 3. He is Merciful exceeding pitiful exceeding ready to forgive though our sins be many and exceeding great None so ready to forgive as God for if he were as man if he were not God could he bear with us as he doth Jer. 3.2 4. He is Gracious that is though there be no worth found in us yet he is ready to do us good Now to be gracious is to do things freely when there is no motive for Grace is nothing but freeness 5. He is Long-suffering that is though we provoke him out of measure he continues patient we cannot weary him out 〈◊〉 his mercy endures for ever though our sins are often repeated yet he as often repeats his Mercies 6. He is abundant in Kindeness that is though he be so great a God as he is yet he is exceeding ready to bear with us he is not harsh but ready to grant what we ask according to his will 7. He is abundant in Truth that is we shall finde him as good as his word he is engaged we have many Promises he hath made us nay abundant in Truth that is his performances exceed they run-over he will be better then his word whatsoever he hath said he will more then do it 8. He is a God reserving mercy for Thousands that is when any of us do him faithful service he cannot content himself to do good to our own persons but to our Children and to our Generation So Davids love extended not to Barzillai and Jonathan onely but to their posterity also 9. He is a God forgiving Iniquity Transgression and Sin Those three words are put in that we may know he forgives sins of all sorts and signifie That he is still and still forgiving Iniquity Transgression and Sin God is said to be 1. An Essence that is a thing which 1. Hath his Being from none but from himself 2. Is preserved or sustained of none but subsisteth by himself 3. Is necessarily 4. Is the onely Cause unto all other things of their Being 2. Spiritual 1. Because he is Incorporeal as being Infinite and Indivisible 2. Because he is Insensible as experience sufficiently manifesteth 3. Because both himself liveth and is the Author of all life both Corporal and Spiritual 3. Intelligent 1. Because he is the cause both of the minde of man and of the notions shining in it and also of the order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the Creature cometh from him both in respect of the faculty as in respect of the operation 4. Eâ—ternal without beginning or end of Being Psal 90.2 and is so to us that we may oppose the certain hope of eternal blessings grounded upon his Eternity against the shortness of mortal life and against the frailty of mans condition 5. Other from all his Creatures which we must hold 1. Against Philosophers who will have the World or Nature
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
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
laying hold on those things which were not instituted for them but for the Disciples of Christ 2. Because they prophane the Covenant and Testament of God by taking to themselves the Signs and Tokens of the Covenant and so would make him the Father of the wicked 3. Because they tread under foot the blood of Christ by not receiving his benefits by faith when as they profess they do and so mock God 4. Because they condemn themselves by their own judgement for they accept of this Doctrine yet are conscious to themselves that they are hypocrites and so condemn themselves All deadness and hardness of heart must not keep us from the Lords Table for it is twofold viz. 1. Sensible which is in Gods children which they bewail this may not discourage the Communicant from approaching the Table 2. Insensible which is a great and dangerous Judgement and one proper to the Reprobate They onely are to be admitted to the Supper of the Lord who by their confession and life profess faith and repentance and the Reason is 1. Because the Church should prophane Gods Covenant if it should admit unbelievers and men impenitent for he that doth a thing and he that consenteth to it are both guilty 2. Because if such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed The Supper of the Lord is often to be celebrated for these Reasons viz. 1. Because of the words of institution 2. Because in respect of the end and purpose of the institution for it must be done in remembrance of Christ The Sacrament of the Lords Supper is not to be omitted when it is administred in the Congregation whereof we are members for they were to be cut off from the people who neglected the Passover but this Sacrament is greater then it in two respects viz. 1. This Sacrament is more clear because it doth more lively represent Christ exhibited in the flesh but the Passover onely represented Christ which was to come 2. Because the mercy we are now to remember is greater then that of the Passover the one being our Redemption from Sin and Hell the other our deliverance out of Egypt though that was not all The resemblances between the Passover and the Supper of the Lord viz. 1. As one is called the Lords Passover Exod. 12.12 so this is called the Lords Supper 1 Cor. 11.20 2. God calleth the Lamb the Paschal Lamb because the Angel in the common destruction passed over the houses of the Israelites so Christ calleth the Bread by the name of his body that was broken for us Luke 22.19 3. In the Passover the Lord saith This shall be for a memorial Exod. 12.14 so Christ saith Do this in remembrance of me Luke 22.19 4. God saith of the Lamb Take ye Exod. 12.5 Christ saith of the Bread Take ye Mat. 26.26 5. God saith of the Paschal Lamb Eat ye Exod. 12.11 Christ saith of the Bread Eat ye of the Wine Drink ye c. Christ would at the last Supper of the Passover institute this his Supper for these Reasons 1. That now an end was made of all the old Sacrifices and he did substitute a new Sacrament which should succeed and be observed that Paschal Sacrament being abolished 2. That the same thing might be signified difference of time onely excepted the one signifying Christ to come and to be sacrificed the other come and sacrificed 3. That he might stir up in his Disciples and in us greater attention and marking of the cause for which he did institute it doing nothing before his death but what was of most weight and moment The absurdities following upon and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord some wherof are also against Consubstantiation 1. If the bread and wine be turned into the very body and blood of Christ then shall be no Signs in the holy Supper and then no Sacrament for Sacraments cannot be without visible Signs Thus it overthroweth the Sacrament consisting of two parts a visible Sign and an invisible Grace signified but if bread were really the body of Christ then there could be no outward Sign to represent the inward Grace 2. Christs blood should be seperated from his body which can never be 3. The body of Christ should be infinite and therefore he should not be a very man nor truly ascended for by making the body of Christ to be in more places then one at the same time the nature of a true body is destroyed 4. That then the wicked and hypocrites as well as the godly coming to the Supper should then receive Christ and be indeed partakers of the body and blood of Christ yea irrational creatures which is horrible Blasphemy to imagine and determine 5. It maketh two Christs one that giveth another that is given one at the Table another in the mouthes and stomacks of the Disciples 6. The Apostle calleth it Bread oftentimes even after consecration 1 Cor. 10.16 11.26 27 28. and Christ instituted this Supper before he was crucified 7. If the body and blood of Christ had been really in the bread and wine Christ should have eaten himself even his own body and drank his own blood and have given his dead body with his living hands 8. This communion is common to the Fathers and us but the Fathers could not communicate any otherwise with Christ then by faith in the Word and Old Sacraments 9. Christ is ascended really with his body into heaven which must contain him until his coming again Acts 3.21 1.11 John 16.28 Matth. 26.11 The great wide difference between the Lords Supper and the Popish blasphemous idolatrous Mass 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that onely Sacrifice of Christ which himself once fully wrought on the cross Heb. 7.27 But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ except also Christ be daily offered for them by their Sacrificers 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ who now according to his humane Nature is onely in heaven at the right hand of his Father Heb. 1.3 and there will be worshipped of us John 4.21 22 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine and therefore say they is to be worshipped in them So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus and an accursed Idolatry 3. The Popish Mass changeth or rather abolished the Rite instituted by Christ for it taketh away the cup from the people and most presumptuously addeth many toys 4. The Mass transformeth the Sign into the thing signified for it denyeth that there
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
enjoyn'd is To have and to set up in our hearts and practices the Lord Jehovah and him onely for our God which is the main and principal scope of the whole Law And he that will abstain from the breach of this Commandment must not with the Atheist deny him that gave him Being nor with the Ignorant neglect Divine Knowledge nor with the Prophane be loose-minded towards Gods Worship nor with the Covetous Epicures Self-lovers and Papists rob God of his Honor. Now Atheism is a Monster in Nature whereby the Creature riseth against the Creator to disannul him to make him without Being who giveth Being to all to pull him out of the Throne of Heaven whose Footstool is the Earth to put down his Power who by his Power alone upholdeth all things And this is when men do but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the Word doth describe unto us And Ignorance is the next door to Atheism for where Ignorance prevaileth there can be but a poor deal of Love little Confidence and simple Service done unto the Lord And Prophaneness is a Regardlesness of God when a man being about any villany remembreth not or careth not that he is in Gods presence nor is daunted by any lets in the way also a Regardlesness of the very Worship of God when Prayer the Word and Sacraments is not used at all or without all reverence it maketh the persons infected herewith prefer any small worldly thing either of Pleasure or Profit before heavenly things Lastly the Robbing of God of his Honor is by Inward Idolatry or of the heart when Creatures are there set up where onely is the room of the Creator Now he that desires to keep this Commandment must endeavor for the Vertues comprehended therein and they are Knowledge of God Trust in God Humility Patience Hope The Love of God and The Fear of God The Knowledge of God is Knowledge To judge of God as he hath manifested himself in his Word and Works and to be moved up by that Knowledge to a Confidence Love Fear and Worship of the true God Rom. 10.14 Joh. 17.3 This true Knowledge of God is the principal part and point of his Worship and he may be known of reasonable Creatures so far forth as he will manifest himself to every one which if compared with that whereby God knoweth himself is to be accounted unperfect but if the degrees thereof be considered in it self it is also either perfect or imperfect yet not simply but in comparison that is in respect of the Superior and Inferior degree The perfect Knowledge of God is that in Creatures wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the minde The imperfect is that whereby men in this life know God though not so much as they could at first before the Fall by the benefit of their Creation Now the ordinary means to know God and which is prescribed unto us by God himself is by the study and meditation of heavenly Doctrine wherefore we must strive this way to know God and not look for from God any extraordinary and immediate Illumination except he of himself offer it and confirm it also unto us by certain and evident Testimonies And this Knowledge must be adorned with Practice without which it is not indeed Knowledge Whence poor Christians are better taught then great learned men without grace for no man knoweth more then he practiseth because what knowledge soever a man hath that he practiseth not is but a dead knowledge an inefficacious knowledge and indeed Religion is the Art of holy men not of learned men And as Knowledge thus without Practice savors of Hypocrisie so Practice without Knowledge tends to Superstition the Mother whereof is Ignorance To Trust in God Faith is To be unbottomed of thy self and of every Creature and so to lean upon God that if he fail thee thou sinkest And God doth often defer deliverance till the utmost extremity for the tryal of his peoples Faith and to strip them of other helps that they may Trust in him for till then we trust not in him as we ought So that Gods people run another course from other men though they have persecution here for their pains because they trust in the living God And in a good Cause God hath promised good Success therein therefore we are to be guided with as much confidence of safety while we Rule our selves therein according to Gods command as if we had a Prophet immediately sent us from God Now the Reason why God is ready to help us if we Trust in him is Because this our Faith in him is an Acknowledging of and an Attributing to his Power so that our Trusting in God engageth him to help us though commonly he useth not to appear a Deliverer till his people are brought to the very brink of Ruine Humility is a Vertue Humility whereby one man thinks better of another then of himself it makes a man vile in his own eyes and this is one fruit of Faith for where Christ comes to dwell he comes with a Light to make a man see his sins and what a creature he is Therefore the Spirit of true Christians is a meek Spirit they are humble gentle and little in their own eyes they set not up Pride and Ambition as other gods in their hearts but think basely of themselves in regard of their own sins and corruptions and upon consideration thereof are content to give place unto others and to yield of their own Right for the maintenance of Peace This is that true Knowledge of a mans own self which indeed is Necessary for man to have because God will be known by his own Image which he engraved in mans Nature and without it we neither aspire nor attain to that end to which we were created Patience is the Knowledge and Acknowledgement of Gods Majesty Patience Wisdom Justice and Goodness resolving through a confidence in Gods Promises and so in hope of Gods assistance and delivering to obey God in suffering those adversities which he sendeth us and willeth us to suffer neither in respect of the grief which they bring to murmure against God or to do any thing against his Commandments but in the highest extremity to retain still the confidence and hope of Gods assistance and to ask deliverance of him and by this Knowledge and full perswasion of Gods Will to mitigate and asswage our grief Thus Patience is a voluntary and continual suffering for the love of Vertue and Honesty Or it is a Grace of the Spirit flowing from Grace and Hope whereby we suffer things that are evil that we forsake not those things which are good by which we may attain to those that are better It is the Keeper of all the other Graces for when we become impatient of any good quality
holy policy are to fortifie themselves against it because it springs from so fair and unsuspected a Fountain even from Zeal godly Duties and good Actions who are with much Humiliation and fervency of Spirit to pray and strive against it because it singles out the Chosen of God and takes up his seat in the sanctified Soul who are with wonderful care to countermine the sly insinuations wherewith it unavoidably windes it self into their hearts lest when they seem to disclaim Pride they prove proud that they are not proud who cannot be too secure of their Sentinels on the heart-guards because there is no profoundness of Knowledge no measure of Grace no eminency of Zeal can be exempted from hazard of Surprizal by this last and most cunning encounter of Satan by Spiritual Pride Great reason therefore hath the childe of God strongly to fence his heart with a gracious and unfained humility against this sin lest gazing on the dangerous speculations of his own worthiness the eye of his Conscience become blinde to his own Deficiencies Corruptions and Infirmities lest his Self-conceitedness and a vain over-valuing of his own Gifts and Vertues call the Truth of them into question and extinguish the life of Sincerity lest an adulterous self-liking of his own excellency be justly plagued with a scandalous fall into some gross sin lest this Viper nourished in the bosom of his Soul take unseasonable heat and warmth from his Zeal and endanger the whole frame of his New man Now the onely Soveraign means to preserve the life and vigor of Graces in the Soul and to keep thence this pestilent canker-worm of Spiritual Pride is with much earnestness and prayer to labor after and settle surely in the heart a true and undissembled Humility This kinde of Secret or Privy-Pride is not so properly a breach of this Commandment as the outward and more open Pride whose concomitant Companions and Branches are Envy Anger Impatience Indignation Self-will and Obstinacy Presumption Hypocrisie Boasting Ingratitude Contempt Disobedience Ambition and Curiosity as also a fained Modesty or Humility which is a double Pride being to hunt after the praise and commendation of Humility by refusing in shew and apparence and by denying of those things outwardly which yet a man secretly covets and in his minde attributes unto himself either truly or falsly This is Pride under a vail which if Plenty and Prosperity in outward things answer the expectation doth soon appear in its proper Peacockcolours to be nothing else but the very heighth and pinacle of all Pride and Arrogancy whose true Properties follow The properties of the proud man viz. 1. To ascribe his gifts not to God but to his own worthiness and ability and to refer his gifts and counsels principally to his own glory and therefore to stand in admiration of himself and his gifts 2. Not truly to fear God neither to acknowledge and bewail his own defects 3. To be always aspiring to some higher place and calling 4. To attribute to himself those things which he hath not to attempt things above his power and not belonging to his calling 5. To contemn and debase others in respect of himself to believe none but to covet to excel and be eminent above others 6. To be angry with God and Men to fret and fume against God when his desires and counsels are hindred and also to accuse God of Error and Injustice if Gods counsels agree not with the judgements and affections of men Pride is twofold 1. Inward in the soul which consists Partly in the Minde which is a corrupt disposition thereof whereby a man thinks himself to be better then indeed he is This was the proud Pharisees sin Luke 18.11 12. Partly in the Will which is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befel Adam and Eve and does most of their Posterity in every Age. 2. Outward which proceeding from the former shews it self in the effects in her proper colours by apparel gestures language actions and most vain phantastick self-conceits Inward Pride must be carefully avoided for these Reasons viz. 1. Because whatsoever outward good works the childe of God can do by Grace the same may a wicked man do through Pride and Hypocrisie as conceive a Prayer Preach the Word and Practice the outward duties of Repentance of Love and such like for Pride is a sin that will counterfeit Grace and man cannot discern it truly but God onely 2. Many other sins prevail in the wicked but Pride is the sin that troubleth the children of God and when other sins dye then will Pride revive yea it will rise as it were out of Grace it self for the childe of God may be proud because he is not proud proud of his Humility therefore Paul must be buffeted by the messenger of Satan lest he should be puffed up with the abundance of Revelations 2 Cor. 12.7 The way to avoid this dangerous sin of Inward Pride viz. 1. We must be careful to know the Pride of our own hearts for every man hath it in him more or less and the more we see it the less it is but the less we see it the more it is indeed for he that is most humbled is not altogether free from this Inward Pride 2. When we see our Pride we must labor to subdue it which may thus be done 1. By considering the Judgements of God upon this sin it poysoned Angelical Perfection and afterward occasioned our Parents casting out of Paradice and remember Herod who for this sin was eaten up of worms Acts 12. 2. We must search into our selves and labor to see our own wants and corruptions as our Blindeness of Minde Unbelief c. The want of feeling our wants occasions Pride 3. We must meditate upon the Death and Passion of Christ and how can a man think that Christ endured that bitter Passion for and yet not be humbled with the sight of his sins which had a part in the cause thereof Reasons taken from the state of the Regenerate Soul why the childe of God should fence his heart against Spiritual Pride viz. 1. The consideration of our deficiencies even in our most religious duties and best performances 2. The consideration of our own forwardness to march under Satans Banners and our base unworthy vassallage therein before our Regeneration 3. The consideration of the bottomless depth of Gods bounty to us which hath raised unto us whatsoever gifts we have 4. The consideration of the danger which may happen to the whole man by giving entertainment to Spiritual Pride for either it may perswade us to embrace some groundless singularity of unwarrantable Opinions or by Gods just Judgement draw upon us a deadness of heart a dulness of zeal an intermission of the operations of Grace or the like inconveniences The three Errors which did deceive the Pharisee does many other proud persons 1. His
when he counterfeits godliness his dissembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul Without Integrity and Uprightness of heart our Prayers hearin of Sermons partaking of the Sacraments or the performance of any other holy Exercises doth nothing avail If I regard iniquity in my heart the Lord will not hear me Isa 1.15 Sincerity is as Salt that seasoneth every work the life and substance of all other Graces without it the best things are no better then sins against God but to such as are pure in heart he is good and gracious Psal 79.1 125.4 5. Hence it is that men in this Age hate the Saints under pretence that they are the Hypocrites and this hath been the Devils policy against all holy men in all Ages David was said to be a subtile man to deceive others Paul was reckoned the great Impostor of the world nay Christ himself was called a Deceiver And indeed no man speaks against Religion or hates Religion under its own notion under its own name but somewhat else as Hypocrisie indeed such as have not Grace themselves cannot possibly judge of Grace in others Now in the state of Formal Hypocrisie may concur immunity from notorious sins all natural and moral Perfections admirable variety of Learning Policy and all other acquired Ornaments of the Minde an outward performance of all duties of Religion some measure of inward illumination a resemblance or shadow of the whole body of true Regeneration and a perswasion of being in the state of Grace even thus far a man may go in the profession of Christian Religion and yet for want of true sincerity be a stranger from the power of Faith and from the life of godliness yea though a man were a moral Saint an Angel among the Pharisees absolute in all other Perfections yet without the inward power of Grace to give them the life of sincerity he is but a spectacle of commiseration to Angels and Men. The difference betwixt this Moral civil man and the Hypocrite is onely this That the Hypocrite doth much of the First Table little of the Second but the Civil man doth much of the Second Table little of the First neither doth what he doth in sincerity both do what they do in Hypocrisie yea though Moral Honesty and outward Righteousness be in themselves good and in a kinde necessary yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity for resting therein and not stepping forward they content themselves with a probable error of being in the state of Crace and with a plausible passage unto eternal Death for he which reacheth but to civil Honesty comes far short of being in Christ and consequently of true happiness Thus the two main Engines whereby the Devil deludes the world and ensnares the Souls of Unregenerate men are Civil Honesty and Formal Hypocrisie Hypocrisie is either 1. In works commanded of God but not done after that maner which God requireth 2. In works not commanded of God yet done for ostentations sake as all superstitious and humane Traditions which appertain not to the edifying of the Church The causes or Reasons that many profess God that serve the Devil 1. Pride or Self-love which so overcometh their hearts and blindeth their eyes that they cannot see their wickedness or judge of themselves and their own Misery as they should 2. Because the heart of man is so deceitful he can speak with his Tongue what he meaneth not in his heart beguiling with lying lips and a double tongue Hypocrisie is threefold 1. Privy Hypocrisie by which a man maketh profession of more then is in his heart This kinde of Hypocrisie ariseth from Spiritual Pride and sometimes mixeth it self even with the fairest and most sanctified actions of Gods dearest children soonest insinuating into the holiest heart 2. Gross Hypocrisie by which a man professes that which is not in his heart at all and so deceives others but not his own heart This most properly is Hypocrisie 3. Formal Hypocrisie by which a man doth not onely deceive others but also his own heart with a false conceit and perswasion that he is in a happy state The Reasons why the gross Hypocrite is more miserable and of less hope then the open sinner 1. Because he sins against the light of his Conscience which maner of sinning makes him incapable of saving Graces 2. Because by his outward profession he so dazles the eyes of men that he bars himself of those Reproofs and wholesom Admonitions whereby the open sinner is many times reclaimed humbled and converted 3. Because all publike Reprehensions and Admonitions from the Ministery he posts over from himself to the open sinner as not belonging to himself 4. Because he is justly obnoxious to an extraordinary measure of Gods hatred and indignation and weight of vengeance The unhappy issue of the Formal Hypocrite 1. A cursed Security wherein he slumbers to eternal destruction 2. A wretched Opposition to more sincerity then he findes in himself 3. A searedness deadness and benummedness of Conscience 4. An Impatiency of having his Formality censured by the Ministery of the Word 5. A Neglect of a more sound search into the state of his Soul Reasons moving the Formal Hypocrite to think well of himself and his own state good 1. A comparing himself with those which are more sinful 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God 3. An outward Success in worldly matter much plenty in outward things 4. A Misconceit of Gods Justice and a straining and a racking of his Mercy beyond his Truth and Promise 5. A Misapprehension of the Opposition in the passage of Grace 6. A Misobservation upon the Death and Ends of other men A performance of outward Duties of Religion without the power of Grace upon the Soul and an universal Sanctification in all the faculties thereof cannot produce any sound comfort in the heart or acceptation with God and that for these Reasons 1. Because the iniquity defect or exorbitancy of any particular of one circumstance maketh an action evil but an absolute integrity of all concurrents is required to make a good work acceptable to God comfortable and profitable to a Christian 2. Because except our Righteousness exceed that of the Scribes and Pharisees we shall not enter into the kingdom of Heaven 3. Because the principal and holiest Exercises the most solemn and sacred actions of Religion without sincerity and Sanctification of heart are but as the cutting off a Dogs neck and the offering of Swines blood which Truth ariseth out of Isa 1. Mic. 6. Hag. 2. Psal 50. and many other places Hypocrisie though long covered will be at last uncased and that for these Reasons 1. Because it is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but break
Whosoever is angry with his Brother unadvisedly shall be culpable of Judgement In this Commandment we are forbidden 1. All Murthering of our selves or others and all approbation hereof in others either by Command Counsel Consent or Concealment 2. All Injurious Actions tending to the prejudice of our Neighbors life as Quarrelling Oppression unskilful Practice of Physick and the like 3. All Railing and Reviling Speeches Reproach Slanders Mocks evil Counsel and such like 4. All murtherous Desires and Affections of the Heart as Anger Hatred Malice and Envy he that hateth his Brother hath a Sword hid in the sheath of his Heart 5. A wilful Neglect of the Necessity and Danger of our Neighbor 6. All Cruelty towards the Creature which sheweth a murtherous minde In this Commandment God chiesly requires these things viz. 1. That we hate no man much more that we hurt not by words or deeds but to be of a peaceable minde and disposition 2. That if we be offended we avenge not our selves but suffer the injury patiently leaving vengeance unto God Rom 12.19 3. That we oresee Mischiefs and before they come prevent them 4. That we should go to him with whom we are at variance and be quickly reconciled to him 5. After that we have diligently done our duty if our Adversary do obstinately refuse Reconciliation that we forgive and labor to forget the Injuries done unto us that we leave not to love our Adversary to pray for him and in all things to pleasure him Mat. 5.44 The Lord doth challenge to himself the Office of Revenging for these three Reasons viz. 1. Because being our chief Lord the offence especially is done against him when injury is done unto any 2. Because he doth much better know the greatness of the injury then doth he that is injured for he pierceth into the hidden and most secret thoughts 3. Because he alone hath the chief power to avenge injuries as he shall know to be right and expedient which we cannot do This Commandment is also broken by unnatural practices on ones self such as are 1. The Practice of the Popish penance-mongers not unlike the Idolatrous Baalists who to move their Idol to hear them cut themselves with knives and lancers till the blood gushed out upon them 1 Kings 18.29 2. The Practice of Gluttons Drunkards Unchaste persons Voluptuous who to satisfie their corrupt humors impair their health and shorten their days 3. The Practice of such who by Quarrels cause their slesh to be wounded and their lives to be taken away 4. The Practice of such who bring themselves into danger of life for Lucres sake and of such as by Felony Treason and the like cast themselves upon the Sword of the Magistrate 5. The Practice of them that give the Reins to Grief Fear Wrath and other the like violent Passions so as thereby they weaken their bodies and shorten their days 6. The Practice of Self-Murtherers who end their days in a most horrible sin depriving themselves of the time place means and benefit of Repentance The hurting as well of our selves as of others is here forbidden because the causes why God commandeth us to have regard of anothers life are the same in us As 1. The Image of God in man 2. The likeness of Nature and our Original from our first Parents 3. The greatness of the Price and Ransom wherewith Christ purchased all the Members of the Church 4. The conjunction of Christs Members As a man may be said to kill himself 1. In Whipping himself as the Jesuits 2. In Wounding of himself 3. In Refusing the means of help So we are said to preserve our lives 1. In time of Danger by slying from one place to another Matth. 10.23 2. In time of Sickness to use all lawful means of Recovery 3. In hostile Assaults by defending our selves with our best force 4. In time of Health by using lawful Recreations at lawful times The killing of other men is 1. Indirectly as Oppression by Usury Letting out of Land on such hard terms as the painful Laborer cannot live by it where things are so made as men may take harm by them the keeping of harmful Beasts all dangerous Pastimes and when Children begotten in Fornication or Adultery are committed to them to keep that have no care of them 2. Directly as of set purpose when maliciously and advisedly one killeth another or otherwise when at a sudden variance a man is killed The life of other men may be thus preserved viz. 1. By Alms-deeds where Necessity doth require it and Wages where Right commands it Deut. 24.14 2. By helping or rescuing a man that is casually or wrongfully in any danger as Obadiah hid the Prophets in a Cave to save them from Ahab and Jezebel in the time of Persecution 1 Kings 18. and by helping those that are oppressed with wrong Prov. 24.11 3. By Patience Meekness preventing Quarrels The parts whereof are these 1. Soft Answers when any means be used to provoke us Prov. 15.1 2. A staid and even temper of Affections whereby we are not suddenly moved or for trisling matters 3. A Disposition alway to interpret such things as are done against us in the best sense we can 4. A love of Peace and seeking it with all men as much as may be Rom. 12.8 5. A minde content for the love of Peace sometimes to depart with a mans own Right 4. By timely Interring the dead bodies of Christian people and removing all other things we know may be prejudicial to the life of our Neighbor Cautions and Conditions to be observed in defending our selves against unlawful violent Assaults 1. We must not thirst after blood nor be willing to take away either life or limb 2. We ought to the utmost of our power to strive to free our selves from the Assaults that there be no blood shed if it be possible using all good and lawful means we may in favor of life 3. We ought so to behave our selves that we rather defend then offend and seek more to save our own lives then take away another mans 4. If we can no way escape the hands of the Oppressor by flying or calling for the help of the Magistrate it is lawful so far to stand in our just defence as that we should chuse to kill rather then to be killed for now God seems to put Justice into our own hands The kindes of killing are two viz. 1. Voluntary when a man killeth of set purpose and intent to which we must refer those that give command counsel or help unto the Murtherer for he that commandeth is the principal Agent and the Murtherer is his Instrument Again it is voluntary Murther to strike another though with purpose onely to wound if death follow thereon And that also which is committed by a Drunken man for his Will is free though Sense and Reason be blinded And this kinde or purpose to kill is twofold viz. 1. With Deliberation and fore-desire of
Spirit to Regenerate and Sanctifie us c. 2. He doth never cease to communicate his Love unto us it is never dry 3. He Loves us for our own good having no need of us he gets nought by it 4. He Redeems us from all sins gives us Faith and Repentance freely we deserve it not 5. He Dyed for us even when we were his very Enemies the Children of wrath 6. He Prevents us with his Grace when we sought not to him for it 7. He Bestows Temporal Favors and withholds present Afflictions from the Reprobate 8. He Prosecutes us with his Love unto the end and in the end gives us the Salvation of our Souls the end of our Faith The consideration of Gods Love must Teach us these Duties viz. 1. To beware of all sin whereby we do offend and displease our God who is so gracious unto us 2. To trust God with our Lives Healths Bodies Estates and all we have for Food Raiment and Protection in the sober use of all lawful means 3. To seek for help and succor from God in all distresses and want 4. To love so bountiful a God yea to enforce our hearts to all duties of love to him 5. To be thankful to God for all good things we enjoy for whatever good we have comes from him 6. We must labor continually in heart and life to walk worthy of the Lord and to please him in all things being fruitful in all good works Col. 1.10 The Duties required of such of us to whom Gods Love hath been specially manifested in raising us who before were weak and contemptible in the world to be Instruments of his Glory viz. 1. We must confess our selves miserable by Nature and no good thing in us to raise up our selves above others being no way better then others 2. We must consider That whatsoever we have it is Gods gift we have received at his hands it cometh down from above and therefore let us not glory as if we had not received it 1 Cor. 4.7 3. We must walk worthy of our Calling even of those Mercies which we have tasted and acknowledge our selves to be unworthy of them 4. We must be humble in our own eyes and not boast of any thing in our selves or in our own merits nor think our selves worthy to be regarded of him 5. If we be thankful for lesser Mercies we may be assured of greater and of fatter blessings 6. We must keep a Register of his blessings and so settle them in our hearts that we forget them not but may thereby be provoked to set forth his praise II. ELection is a Decree in which God according to the good pleasure of his Will hath certainly Chosen some men to Life Eternal in Christ and that for the praise of the glory of his grace Eph. 1.4 5. God Decree is that by which God hath necessarily and yet freely from all Eternity Isa 46.10 determined all things Howbeit the Decree of God is the first and Principal Cause of all things yet it doth not take away the nature and property of second Causes Eph. 1.12 Mat. 10.29 Rom. 9.2 but brings them into a certain order that is directeth them unto the determinate end whereupon the effect of things are contingent or necessary as the nature of the second Cause is When Christ was offered freely to every man and one received him and another rejected him then the Mystery of Election and Reprobation was Revealed The Reason why some received him being Because God gave them a heart which to the rest he gave not but in point of offering of Christ we must be general without having respect to Election So that Predestination is the Decree of God in as much as it concerns man by which God hath ordained all men to a certain and everlasting estate that is some to Salvation in his Son 1 Thess 5.9 others to condemnation for his own glory and their sins Rom. 9.22 Reprobation is Gods Decree in the which because it so pleased him he hath purposed to resuse some men by means of Adams Fall and their own Corruptions for the manifestation of his Justice Prov. 16.4 2 Cor. 13.5 Again Election is the eternal unchangeable free and most just Decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in Faith and Repentance and by him to give them Eternal Life So Predestination is an Eternal Decree or Purpose of God in time causing effectual Grace in all those whom he hath Chosen and by this effectual Grace bringing them infallibly unto Glory Predestination being thus an immanent and eternal Act of Divine Understanding and Will cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will for Election findeth or considereth all meer men in one and the self-same condition and it is the Grace prepared for them in Predestination which maketh the predestinate become holy and happy men They who will have God in his Divine Predestination to behold all men and elect those men consequently whom he considereth as believing and persevering in Faith and Holiness unto the last gasp are in an Error for our Election is not grounded upon any foreseen acts in us of Obeying Believing Persevering and the like but these acts are grounded upon our Election for whoever is predestinated to Salvation is also predestinated to the Grace of Believing Obeying and the like otherwise it were a conditional Predestination but there is none such for whoever is elected to Salvation is predestinated also to the means of Salvation God in his most gracious Decree of Election is as absolutely and certainly ordaining men unto Saving Grace as unto Everlasting Life and Glory And this Grace prepared for the Elect in Gods Eternal Predestination and bestowed upon them in the Temporal Dispensations so causeth their Belief Repentance Perseverance as that it imposeth no necessity or violent coaction upon the Wills of men but causeth their free and voluntary Endeavors All that are inwardly and effectually called are Elected but many are called onely outwardly few such are chosen Now that God hath chosen some and passed by others he is not at all cruel for he owed not his Grace to any but justly might have suffered all Mankinde to have perished That some are Elect and some Reprobate is known unto us in general but not in special whether this or that man be but of our own Election every of us not onely may but ought to be in special certain and assured whereof he may be by the effect which is Conversion that is true Faith and true Repentance Now if any one shall think that the Election of some before others in regard of Gods special Mercy came from this That God foresaw something in them which was not in the others let him hear what Moses saith to the Jews The Lord did not set his love upon you nor chuse you for your multitude but because the Lord loved you and would keep the
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
Object represented unto it 4. The Will doing one of the two upon former deliberation 5. The Will doing it of her self or having the cause and beginning of her motion internal this is to do by her own proper motion 6. Not being constrained by any external Agent This Faculty or Power of the Soul is called Free in respect of the will for these Reasons viz. 1. The Will doth of her own accord follow the judgement of the Minde and Understanding 2. Because it is by Nature equally fit to receive or refuse 3. Because it moveth her self by its own proper motion 4. In this Election or Rejection it suffereth no impediment or constraint of any external Agent There are four degrees of Free-will in Man which are distinguished according to the diverse states and conditions of mans nature viz. 1. In Man not fain before sin when man had perfect liberty to continue good or to fall and though most free yet not so strong but he might fall God not assisting him which denial of Gods Grace was no cruelty but a way to greater Mercy nor any compulsion to make man fall for he had Free-will to stand 2. After the Fall in man not Regenerate in which state it is a proneness in man to chuse onely evil which evil necessity came from man voluntarily and by his own will 3. In Man Regenerated in this life wherein the Will useth her liberty not onely to do evil as when the work is not done according to Gods Commandment but partly to do evil partly to do well as when it does it as God hath commanded his Spirit working by the will giving him power to will what he commandeth and approveth 4. In Man perfectly Regenerated after his Glorification in this state the will shall be onely free to chuse good and not to chuse evil and this liberty is greater then the first before his Fall because this excludeth all possibility of falling the other did not The disterence between the liberty of Gods will and ours viz. 1. God knoweth all things of himself perfectly and perpetually but the Creatures know neither of themselves neither all things neither the same at all times but at such or such a time and onely so much as is revealed unto them 2. In the VVill the will of God is governed or moved or depending of no other Cause but it self our wills are depending of him 3. In the Understanding and the VVill God determined all things which he will from everlasting and wills them unchangeable we determine what we will in time and many times change from that which we first determine In the Will are two things common both to Angels and Men with God viz. 1. To do things upon deliberation and advice 2. To will without coaction those things which they have considered and thought of that is their will being by Nature fit to will the contrary or diverse from that which it doth will or also to defer and forbear the action doth encline to the other part of its own accord The use of the doctrine concerning the diversities of liberty of the will in God and in Man and of the diverse degrees of the liberty of Mans Will viz. 1. That this glory may be given to God That he alone is the most free Agent whose liberty and wisdom dependeth on no other 2. That we remember That they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wills declining of their own accord from Gods Commandments to be the true and onely Cause of all their sins 3. That we may know God alone to be of himself and unchangeably good and the Fountain of Goodness but no creature to have more then God works and keeps in him 4. That remembring what we are faln from we may deplore our unthankfulness and magnifie Gods Mercy in restoring us 5. That knowing the naughtiness of our disposition if God leave us to our selves we may be humbled in his sight and crave his Assistance 6. That knowing the liberty into which the Son of God restoreth us we may the more desire his Benefits and be thankful unto him for them 7. That knowing we alone are severed from them that perish we be not lifted up with a any conceit of worthiness in our selves but magnifie the free Bounty of God to us more then others 8. That acknowledging the weakness and corruption that still remain in the Regenerate we may seek for Justification in Christ alone 9. That knowing of our selves we are not able to withstand Temptations we may ardently and daily desire to be preserved and guided by God 10. That understanding we are not preserved against our wills but with our wills we may wrestle with Temptations and endeavor to make our Calling and Election sure having received the Grace of Conversion whereof we now again proceed in a word or two Conversion is twofold 1. Passive which is an action of God whereby he converteth man being as yet unconverted In this Man is but a subject to receive the impression of Grace and no Agent at all for in the creating setting and imprinting of Righteousness in the heart and Holiness in the inward man Will can do nothing 2. Active which is an action whereby man being once turned of God turns himself in all his thoughts words and actions This Conversion is onely of Grace for Grace is the Principal Agent and Will but the Instrument of Grace for being first turned by grace we can then move and turn our selves And thus there is a co-operation of Mans Will with Gods Grace He that made thee without thee will not save thee without thee In the Conversion of a Sinner there be three works viz. 1. The Holy Ghost who is the principal Agent enlightning the Minde with true knowledge softning the Heart and changing the Will from evil to good 2. The VVord which is the Instrument of the Holy Ghost for now he worketh not by Revelation or special instinct but ordinarily in and by the VVord 3. Mans VVill which though by Nature be evil and dead unto Grace yet being renewed by the Holy Ghost in the very first act of Conversion moveth and striveth to be turned It is not like wax onely passive but as fire so soon as it is fire doth burn and so soon as it burneth it is fire So the VVill though by Nature it move not yet being renewed by Grace it moveth and so soon as it moveth it is renewed There is a fivefold Grace bestowed in the true Conversion of a sinner viz. 1. Preventing Grace whereby God inspireth into the Minde of the sinner that is to be converted good thoughts a good purpose and a desire of supernatural Grace 2. Preparing Grace whereby it is given us to consent unto God offering Grace or whereby the Minde and VVill are prepared that they may yield Assent and Obedience to the Holy Spirit 3.
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
46 b. Bible the Canonical Books thereof not perishable 6 a. Blood of Christ how it saves from sin 321 a b. Body the Metaphor thereof used in Scripture what it implieth 151 a. Bondage from the which Christ hath freed us is fourfold 322 a. Bread daily Bread what is meant thereby 98b Burial of Christ the Causes thereof 37 c. C CAlling twofold 150 c. Censure the evil of it and how many ways it may be committed 305 a. Censures of the Church threefold 379 c. Ceremonies Judaical oblige not Christians 16 a. Chastity twofold 289 b. Rules to preserve it ibid. c. 290 b. Children their Duties to Parents 263 c. Christ his Natures and Properties described 127 b c. the degrees of his Humiliation 127 a. also of his Exaltation ibid. Why called the First-born ibid. why called our Head ibid. 128 a. why called our Lord 127 Messias Christ or Anointed ibid. b. why called the Word 129 a. the Lamb from the c. 322 c. the Head of the Church 151 b. how said to be Present with us 157 b c. to what ends Anointed 128 b. his Royal Prophetick and Priestly Offices 128 129 his Theanthropeity and the use thereof 131 c. Church what it is to believe in the Holy Catholick Church 149 c. why called Catholick 150 a. The Church twofold Visible and Invisible ibid. b. 152 c. its Priviledges 151 c. Marks to know the true Church by 152 a. her Titles of Honor ibid. why called Holy ibid. b. her Properties ibid. why God permits it to be persecuted ibid. c. 153 a. 198 b. why the World hates it ibid. c. How the Church before Christs coming differs from the Church since his coming 154 a. how it differs from Common-weals ibid. b. her Office and Authority touching the Scripture ibid. how the Church may be said to erre ibid. c. what she may not do ibid. The Duties of Faith in the Holy Catholick Church 155 a. Circumcision why Abolished 46 c. why Christ was Circumcised ibid. b. Communion of Saints what 155 c. 156 c. Doctrine thereof 155 to 156. How we are said to have communion with God 157 c. the Signs of true Communion with God 158 a. 159 a. the Duty of the Saints by vertue of this Communion ibid. c. Conception of Christ by the Holy Ghost what 132 c. what it signifies 133 c. why he was conceived ibid. what it is to believe in Christ conceived 134 b c. Confession the Properties thereof 79 b. Christian Confession twofold 246 b. Caveats touching private Confession 225 c. Consubstantiation Reasons against it 57 b. Conversion what 337 Doctrine thereof ibid. to 343. Conversion twofold 341 c. how wrought 342 a b. The Object Subject Parts and Causes of Conversion ibid. b c. how is differs from false Repentance 343 a. Covenant betwixt God and Man twofold 330 a. Covetous how said to be Idolaters 309 a. Covetousness what 306 c. the Evils thereof 309 b. Remedies against it ibid. a. 110 b. Creation described 124 c. 125 a. 316 why God created the World 125 the Doctrine of the Creation ibid. b c. 316 to 319 the use of that Doctrine 119 b. Creatures four kindes thereof in the world 318 b. a twofold goodness in the Creature ibid. a. Creed why vulgarly called Apostolique 117 c. and why so framed ibid. Cross fourfold 198 c. a Cordial against fainting under it 200 a. 201 b. Cruelty the Properties thereof 278 b. Curse for Sin fourfold 19 c. D DEath of Christ why so ignominious 137 c. the Benefits thereby ibid. a. Debt a threefold Debt in Sin 105 a. Decalogue how divided 170 c. the Doctrine thereof 169 to 310 Rules how to expound it 171 c. 172 a b. Deity proved 119 c. 120 a. Deliverance how many ways God works it for his people 113 a. why God sometimes defers it 200 c. Descention of Christ into Hell what 135 c. the diversity of Opinions touching it 138 b c. Despair what 222 c c. Doctrine thereof ibid. to 226 threefold 225 a. Causes thereof ibid. b. Remedies against it 111 b. 225 c. 226 a b. Discipline what Ecclesiastical Discipline is 376 b. the nature of it how and by whom to be administred ibid. why and by whom Instituted 378 a. the Method thereof ibid. the Necessities thereof ibid. c. the Difference betwixt Church-Discipline and State-Government ibid. Distress of Minde the kindes thereof 224 b c. Doctrine how true Doctrine differs from other 153 c. Drunkenness Remedies against it 111 a. Duties the kindes thereof 271 a b. E EArth a twofold Right to it 272 c. Eating to the Lord what and how 374 b. Election what 313 Doctrine thereof ibid. to 316 kindes thereof 315 b. Effects thereof ibid. c. the way to obtain Assurance thereof 316 a. Envy twofold 281 c. why to be avoided ibid. Remedies against it ibid. Essence Divine what 2 b c. 3 b. how the Essence of God differs from the Essence of the Creature 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known ibid. b. Examination before Receiving the Lords Supper 49 c. to 53 b. Examiners three sorts of Examiners 53 a. Excommunication what 376 c. its parts 381 c. the Original thereof 377 a. how to be used ibid. b. of no force against the Childe of God ibid. c. Three Judgements in Excommunication 378 b. Observations thereon 379 b. Duties to be performed by and to the Excommunicate 380 a b. The fearful condition of Excommunicated persons ibid. c. the end and use of Excomunication 381 a b. with the use to be made thereof 382,383 Eyes Rules for the governing of them to avoid Adultery 289 a. F FAith what 174 b. Doctrine thereof 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe 183 b. Faith fourfold ibid. Historical Faith what ibid. c. Justifying Faith wherein it consists 184 a b. its Properties 186 c. Gods order in working Faith 184 c. how many ways Faith works 187 a b. how it admits Degrees 186 a. 238 c. 239 a. Effectual Faith what 187 wherein the effectualness of it consists 188 a. the Fruits Effects and Signs of Effectual Faith 192 b c. the Causes of uneffectual Faith 188 a. Faithless Works threefold 187 c. Tryal of Faith 50 b c. 51 c. Duties of Faith in Christ Crucified 138 a. how Faith and Hope differ 189 a. wherein they agree ibid. c. how Faith differs from Presumption 191 a. how Faith differs from Moral Honesty 238 b. the Degrees of Temporary Faith 239 b. Satans Engines to destroy Faith 188 c. Titles in Scripture given to Faith 190 c. how far the sense of Faith may be lost ibid. Motives to grow in Faith 191 b. Means to attain it ibid. c. The use of Faith in Prosperity 193 c. Faithful why called Saints 157 a. Fast what a Religious Fast is 369 a. 370 c. 371 a b. the several kindes thereof ibid. c. 372 a. Rules touching the same
he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what â—7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS
which are 1. In respect of God his own glory 2. In respect of Men to confirm some truth or decide some controversie so that the particular Ends of all lawful oaths may be these four viz. 1. Allegiance and Obedience to Princes so the Elders of Gilead swore to Jephthah Judg. 10.11 So Jehoida the Priest made the guard of King Joash to swear 2 King 2.11 4. 2. To confirm a lawful League and establish a Covenant between men Thus did Abraham with Abimelech and he with Isaac Gen. 21.23 24. 26.28 29 31. Thus did Jacob and Laban Gen. 31.53 so did David and Jonathan 1 Sam. 18.3 20.8 23.18 3. For the deciding of Controversies between party and party which otherwise cannot be determined 4. To justifie our Religion and to binde our selves thereby to the true Worship of God Thus was it in the days of Asa 2 Chron. 15.12 13 14. 34.31 32. 6. The Properties of an Oath for as every Oath is not unlawful so every Oath is not lawful as when contrary to Gods Word Now it is the property of a lawful Oath to be undertaken of such things as are true certainly known possible godly necessary profitable weighty worthy so great a Confirmation and no way disagreeing with Gods Word no way prejudicial to his Honor or the Love we owe unto our Neighbor Again before at the taking of every Oath there must be consideration had of these particulars viz. 1. Of the thing in question that is to be confirmed 2. Of the nature of the Oath that is taken 3. Of the minde and true meaning of him that sweareth 4. Of the particular circumstances of time place and persons before whom we swear as if before the Magistrate remember these three Caveats viz. 1. That the Oath be administred lawfully not against Piety or Charity 2. That the Oath must be taken in the Magistrates meaning not in our own private sense 3. Not ambiguously but our words must be agreeable to what we conceive in heart 5. Of the just occasions of an oath which are chiefly these four viz. 1. When it may further Gods glory and Worship 2. When it may tend to the Preservation of our Neighbors life goods and good-name or to the furtherance of Brotherly love 3. When it lawfully serveth to relieve a mans own private necessity 4. When the Magistrate doth exact it by order of Justice 6. Of the event and issue of the Oath 7. Whether the party we are to deal with doubteth of the thing we are to speak of or not 8. If we doubt whether then it may not be passed with Truly and Verily or by doubling our Asseveration as Christ did 9. Whether there be not any other fit means to try out the matter before that we come to an Oath 10. When the matter is of importance and there is no other Tryal but by an Oath we must consider before whom we swear as the Judge or Magistrate Jer. 4.2 And by whom or what as by the Lord Lev. 19.12 In every lawful oath there is a double Bond 1. It bindes one man to another for the performing of the thing he sweareth to do 2. It bindes a man unto God for he that sweareth invocates God as a witness and a Judge of the Truth of his Assertion and he stands bound unto God till the thing sworn unto be performed if it be lawful and possible That a Christian may take a right and lawful oath is confirm'd by these Reasons drawn 1. From the end of an Oath for an Oath is a confirmation of Faith and Truth a deciding of Debates a Bond of Civil order and giveth and ascribeth the praise and maintenance of the Truth to God 2. From the nature of an Oath which is a Testification of the Truth and an invocation of God whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word even that he will bear Record of the Truth 3. From Gods own Commandment Deut. 6.13 10.20 Isa 65.16 4. From the Examples and Practice of the Saints whose Oathes are in Scripture approved and such places of Scripture as forbid Oathes forbid onely rash Oathes and such as have not the lawful causes and conditions of an Oath There are two Times and cases wherein a man may lawfully Swear viz. 1. When the Magistrate ministreth an Oath unto a man upon a just occasion for he hath power in this case and therefore when he justly requires it of a man then may he lawfully swear Let no man therefore vainly imagine from the words of our Savior Swear not at all Matth. 5.34 that it is not lawful to take an Oath being thereto lawfully called by a Magistrate for Swearing is commanded as a part of Gods Worship Deut. 10.20 And Christs meaning in that place was not to forbid all Swearing simply but all Swearing after the Jewish maner and custom that is in common talk and communication as is plain in ver 37. For this is a Rule to be observed in the Interpretation of Scripture Things generally spoken must be particularly understood according to the circumstances of the present matter in hand as when Paul saith He became all things to all men 1 Cor. 9.22 if this should be taken generally we might say That with Blasphemers he became a Blasphemer c. But as that speech of Pauls must be restrained to things indifferent so this here of our Saviors is restrained to the Jewish Custom 2. When a man 's own Calling general or particular necessarily requireth an Oath And this is in four cases viz. 1. When the taking of an Oath serveth to maintain procure or win unto God any part of his glory or to preserve the same from disgrace In this regard Paul moved with a godly zeal useth an Oath in sundry of his Epistles 2. When his Oath serveth to maintain or further his own or others Salvation or preservation in Soul or Body 2 Cor. 1.23 Psal 119.106 3. When the Oath serves to confirm and stablish Peace and Society between party and party Kingdom and Kingdom Thus Abraham and Abimelech Jacob and Laban Gen. 21. 31. 4. When a man by Oath and not otherwise may free himself from temporal losses in which regard a man may lawfully by Oath purge himself from infamy and slander An Oath is to be used onely in case of necessity and that for these Reasons 1. Because God will not hold him guiltless that taketh his Name in vain which is done one way by using it negligently and unnecessarily 2. Because the end of practising an Oath is to decide Strifes and determine Controversies which disturb Peace and hinder Christian Charity Heb. 6.16 3. The Name of God is most fearful in Praises glorious in Holiness great in Might and doing Wonders therefore it ought not commonly to run in our mouthes without weighty and necessary cause An Oath doth not binde in these six cases 1. When it is against
the Word of God and tendeth to the maintenance of sin 2. If it be made against the wholesom Laws of the Commonwealth 3. If it be taken by such persons as want Reason as Children Ideots Mad-men c. 4. If it be made by those who are under tuition of others and have no power to binde themselves 5. When it is made of things impossible for then it is a vain Oath 6. If at the first it were lawful and afterward it become unlawful and impossible We must Swear by God onely and that for these Reasons viz. 1. Because God hath commanded us to Swear by him onely as alone to be feared and worshipped 2. God will have Invocation to be used to himself onely and an Oath is an invocating of God 3. An Oath gives and ascribes unto him by whom we Swear the inspection and viewing of mens hearts the hearing of them and infinite Wisdom and Knowledge but God onely views the heart Joh. 2.25 4. By whom we Swear unto him we give and ascribe the executing of punishment and Omnipotency as whereby he must maintain the Truth and punish him that lyeth but God alone is Omnipotent and the executer of punishment Mat. 10.28 Reasons against Swearing by the creatures 1. An Oath is a part of Gods Worship Deut. 10.20 every part whereof must be referred to God directly but in indirect swearing by the Creatures the Oath is directly referred to the Creature and indirectly unto God namely in the Creature which is not lawful 2. A man must Swear by him that is greater then himself Heb. 6.16 and therefore God swar by himself because there was none greater to swear by ver 13. 3. Thou shalt Swear by my Name Deut. 6.13 Then God seems to prescribe such a form of Swearing wherein his Name is plainly expressed but in indirect Oathes by the Creatures it is otherwise 4. He that sweareth by the Temple sweareth by God Mat. 13.16 whence may be gathered That an indirect Oath is superfluous because it is sufficient that a man Swear by God onely and not by the Creature also Unto right and lawful Swearing is opposed 1. The refusing of a lawful Oath when one avoideth to take an Oath that tendeth to Gods glory and to the safety of his Neighbor 2. Perjury or Forswearing when wittingly and willingly a man deceiveth in an Oath either in bearing Witness or in Promise made to God 3. An Idolatrous Oath which is taken by another besides the true God 4. An Oath made to an unlawful thing as was Herods to perform whatsoever Herodias Daughter should ask 5. A Rash Oath made of lightness without any necessity or for no great cause Perjury is threefold or there are three kindes of Perjury viz. 1. When a man Swears that which he knows to be false when a man confirmeth by Oath that which he knows or thinks to be otherwise 2. When he Swears that which he means not to do this is deceitful Swearing when a man either about things past or to come Sweareth contrary to the true knowledge or purpose of his minde reserving a meaning to himself contrary to the meaning of the Magistrates demand according to which every Oath is given and so must be taken for if a man might lawfully frame a meaning to himself in Swearing he might easily delude all Truth and so should not an Oath for confirmation be the end of Strife but the breeder thereof through surmise of false meaning in him that Sweareth 3. When Swearing to do a thing which he also means to do yet afterward doth it not The breaking of a binding Oath as when a man upon his Oath promiseth to do a thing that is lawful and doth it not unless God after the Oath taken make the thing promised impossible to be done for then it is no longer binding In Perjury there must be these two things viz. 1. A man must affirm or avouch some thing against his own minde his own meaning purpose intention or perswasion his speech must not be answerable to that which is in his minde if he knoweth a thing to be false and swears it is false this is no Perjury 2. In Perjury there must be an Oath it is not Perjury to affirm a thing that is false unless he also swears to the thing he affirms falsly against his minde yet every Oath maketh not a direct Perjury unless it be a binding Oath for a man may swear unto a thing that is unlawful and afterward alter his minde and not perform his Oath without Perjury Now he sinned in so swearing and thereby obliged to Repentance yet he is not Perjured because the Oath was not a binding Oath The grievousness of this sin of Perjury appears by these three sins which are contained in it viz. 1. The uttering and maintaining of a lye 2. The calling on God to be a witness to a Lye wherein men do as much as in them lieth set the Devil himself the Father of Lyes in the room of God the God of Truth and so grosly rob him of his Honor and Majesty 3. In Perjury a man prays for a curse upon himself wishing God to be a witness of his Speech and a Judge to Revenge if he swear falsly so as herein a man is his own Enemy and as much as in him lieth doth cast his own both Body and Soul into Hell Now as touching Vows know That these four Conditions are Required in every lawful Vow viz. 1. Concerning the person of him that voweth that he be a fit person 2. Concerning the matter of a Vow that it be lawful possible and acceptable to God it may not therefore be sin not trisles or light matters nor things meerly necessary as to dye which cannot be avoided nor things impossible 3. Concerning the form of a Vow it must be voluntary and free Now that it may be so these three things are necessary 1. That it be made in judgement that is in Reason and Deliberation 2. That it be done with consent of Will 3. With Liberty of Conscience 4. Concerning the End of a Vow which is not to be a part of Gods Worship but onely a stay or help to further us in the same Now there are three special and particular Ends of a lawful Vow viz. 1. To shew our selves thankful to God for blessings received 2. To prevent sin to come by keeping sobriety and moderation 3. To preserve and encrease our Faith Prayer Repentance and Obedience Again in a vow consider 1. What it is is even a free and solemn Promise to God touching such things as please him tending to the glory of his Name the profit of our Brethren or the Repentance and Salvation of our own Souls 2. Who may Vow and they are onely and all such as are free and at liberty 3. To whom Vows are to be made not to Saints or Angels but to God onely and to him alone they are to be performed Psal 76.11 4. What we may Vow to God