direct all things to my safety The Power of God is twofold 1. Absolute whereby he can do whatsoever can be Infinite and yet will not hereby he could of stones raise up Children unto Abraham 2. Actual whereby he most powerfully doth all things which he willeth Thus his Power in saving us dependeth upon his Will not his Will upon his Power So also are the works of God of two sorts 1. General which are divided into the works of 1. Creation 2. Preservation 3. Administration 2. Special which are wrought in the Church and Company of Elect to justifie sanctifie and glorifie them and are either works Of Reparation and restoring or Of perfection accomplishment Again the Power of God is 1. Infinite 1. In its own Nature and of it self 2. In regard of the diversity of objects unto which it doth extend it self 3. In regard of the manifold effects it is able to do and bring to pass 4. In regard of the action of this Power by which it worketh and can work Eph. 1.9 2. Universal over all the works of God Mat. 28.19 3. Immutable everlasting to crown us if we obey to condemn us if we disobey 4. It is most certain for it is shewn in raising Christs body from death God is called a Father 1. In respect of Christ his onely begotten and natural Son 2. In respect of all Creatures as he is Creator and Preserver of them all 3. In respect of the Elect whom being adopted in his Son he regenerateth The duties to be performed by us to shew our faith in God the Father are these four 1. We must obey his Will he is our Father 2. We must be like unto him and bear in us some resemblance of his Majesty Eph. 5.1 3. To moderate our care for worldly things he is our Father 4. To look up to God upon every accident and to consider his anger against sin when we suffer any way whatsoever and if it falleth out well unto us to be thankful to him as from whom alone all good cometh That God the Father Almighty is the Maker of Heaven and Earth or that the World was Created by God may beside the Testimonies of Scripture be proved by Reasons such as these 1. By the Authority of God himself avouching the same 2. The Originals and Beginnings of Nations shew it 3. The novelty and lateness of all other Histories compared with the Antiquity of the Sacred 4. The Age of men decreasing shew a former and better strength and that not without some first Cause 5. The certain course and race of Times even from the beginning of the World to the exhibiting of the Messias 6. The order of things instituted in Nature 7. The excellency of the minde of Men and Angels 8. The principles or general Rules and natural notions engendred in our mindes 9. The tremblings of Conscience in the wicked 10. The Constitution and Founding of Common-weals 11. The ends of all things profitably and wisely ordained 12. The very order of Causes and Effects which cannot be carried backward or forward infinitely To Create signifies 1. To order or constitute 2. To make something of nothing without any motion with a beck or word onely 3. The continuating of Creation or Creation continued which is the Providence of God How God made the world 1. The World was Created of God the Father by the Son and the Holy Ghost Gen. 1.2 Joh. 1.3 Job 33.4 2. Most freely without any constraint not by any absolute necessity but by necessity of Consequence that is by the Decree of his Will which Decree though it were Eternal and Unchangeable yet was it most free 3. With his beck onely or will without labor wearisomness motion or any change of himself that is not by any new action of his but by his forcible Will onely which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed decreed Isa 40.28 4. God created the World and all things therein of nothing not of any pre-existent or fore-being matter but of no matter not of the Essence of God nor of any matter Coeternal with God 5. He Created it at a certain and definite time and even at the beginning of times not from everlasting 6. God Created all things most wisely very good that is every thing in its kinde and degree perfect 7. He did it all not in a moment but in the space of six days which if it had so pleased him he could have made in an instant The end or final causes of the Creation of all things 1. The first and chief End is the Glory of God 2. The manifesting knowledge and contemplation of his Divine wisdom and goodness shining in the very Creation of all things Ps 19.1 3. The Administration and Governing of the World which is his Providence 4. To gather a Church of Angels and Men who should acknowledge and magnifie this great and wonderful Creator 5. That all other things might serve for the safety both of the soul and body of man as also for the life necessity and delight of men Gen. 1.28 Psal 8.26 The use of the doctrine of the Creation of the world viz. 1. That the glory of the Creation be given wholly to God and his wisdom power and goodness therein acknowledged 2. That neither the Son nor the Holy Ghost be excluded but each have their own parts yielded them therein 3. That as the world was created of God by the Son and the Holy Ghost so also we must know that by them Mankinde is restored 4. That seeing God created all things of nothing we must know that he is able to restore them being corrupted and ruinated into their first state again 5. That we must not refer the original of corruption to God but know that it was purchased by the faults of Devils and men Joh. 8. 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tyed to second causes or to the order by him setled in Nature but that he may either keep or alter it we should with confidence and full perswasion look for and crave those things which he hath promised yea those things which in respect of second causes seem impossible 7. Seeing all other things were created for mans use profit or happiness we above all other creatures especially being Redeemed from sin and death to Righteousness and life should for ever celebrate the wonderful known goodness of God 8. That we knowing God in as much as of nothing and through his meer goodness he created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creator should confess that to be most just whatsoever he shall do concerning us and all his creatures Jer. 45.4 9. That we should refer the use of all things to the glory of God since that we have received all
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
two sorts 1. The sins of the hearers which principally are Hardness of heart Worldly cares 2. Ordinary and usual defects of natural gifts as want of capacity memory and the like They that submit themselves to hear Gods Word are sundry ways bound to perform obedience 1. By the Law of Creation as they are Gods Creatures 2. By the Law of Redemption as they are Christs servants bought by his precious Blood ransomed from death to life 3. In regard of their Adoption as they are or at least hold themselves to be his children in Christ 4. In regard of his merciful providence whereof we have daily experience The Word of God heard must be obeyed for these Reasons 1. To encline our hearts to walk in his ways that we have learned is an infallible sign that we truly fear God Gen. 22.13 2. Obedience is always joyned with Recompence God rewarding it to the full who is a most rich Pay-master no man shall serve him for nought Psal 19.11 3. If we hearken unto him he will hearken unto us if we be not backward to serve him he will not be behinde hand to serve us Isa 58.9 4. They are to be obeyed that have no absolute Authority but are themselves under the Authority of others much more ought the Lord himself to be obeyed who is above all and all under him Thus from the less to the greater did the Centurion reason Matth. 8.8 9. 5. The Rechabites obeyed Jonadab their father and received a blessing for their obedience Jer. 35.8 13 14. shall we make less account of God if we have given reverence to the fathers of our flesh shall we not much rather be in subjection to the Father of Spirits and live Heb. 12.9 6. There is a special relation between God and his people the Subject oweth obedience to his Prince the Servant to his Master the Childe to his Father God is all in all he is our King we his Subjects he is our Master we his Servants he is our Father we his Children Mal. 1.6 Reasons to enforce us to be careful how we hear viz. 1. Because it is the word of God himself and not of any mortal man 1 Thess 2.13 2. Because not one jot or tittle of this word shall go unfulfilled Mat. 5.18 3. It becometh the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 4. The word is the ordinary means of our Salvation which God doth use to save those that be his Rom. 1.16 5. Because it is four to one whether we hear as we ought For 1. Some hear but understand not 2. Some hear and understand but affect it not 3. Others hear understand and affect the word yet practice not 4. And of many hearers but few good Luke 8. Mat. 13. 6. Because without profitable hearing when we may and ought we are damned Heb. 2.1 2 3. 12.25 7. Without this we neither love God nor know him without both which we cannot be saved Joh. 14.23 1 Joh. 4.6 8. Because this word preached leaveth us without excuse at the day of Judgement Joh. 15.22 9. If we hear as we ought God accepts of us and preferreth us above all other people Exod. 19.5 10. Without careful and profitable hearing we can never attain to saving Faith whereby we are saved Rom. 10. Take heed how you hear was often in the mouth of our Savior and must be always in the ears of such as will hear well This caution doth the wise-man give Eccl. 5.1 Take heed unto thy feet when thou entrest into the house of the Lord and be readier to hear then to offer the sacrifice of fools that we may therefore come prepared to the hearing of the word it is necessary that we be humbled for our sins that we purge our hearts of sinful affections pray for a right disposition and meditate upon the excellency of the word and our own need thereof for we are naturally blinde the word is a light sent from Heaven to enlighten us in our darkness we are assaulted by many potent enemies the word is a sword to defend us we are in poverty and want of Spiritual Graces it is a precious treasure to enrich us if we decay in holiness it is food to nourish us we are become filthy and polluted by reason of our sins it is a sweet savor to perfume us salt to season us it is the power of God unto Salvation Who scorn this Pearl so preciously divine Have lost the name of Men Christ calls them Swine Mat. 7.6 Some bolt their ears and will not hear God's Call Others will hear but practice nought at all The one incur the guilt of Self-exclusion Th' other listen to their own Confusion Wouldst thou be sav'd lost man Lo here 's that Word That kills or cures a Balsam or a Sword 'T is as thou dost apply 't Believe it saith And live it is the instrument of Faith CHAP. II. §. 1. Sacraments SAcraments are sacred Signs and Seals set before our eyes and ordained of God for this cause That he may declare and seal by them the Promise of his Gospel unto us which is That he giveth freely Remission of sins and life everlasting not onely to all in general but to every one in particular that believeth for that onely Sacrifice of Christ which he accomplished upon the Cross I say They are sacred Signs and Seals object to our eyes ordained and instituted of God that by them he might the more declare and seal the promise of his Gospel unto us Now a Sign and a Seal differ one from another as a general thing from a thing more special for every Seal is a Sign but not every Sign a Seal A Seal certifieth and confirmeth a thing a Sign onely sheweth Sacraments therefore serve in the same stead that Pledges do for both they signifie that there is something promised unto us and withal they assure and confirm the same unto us in regard whereof it is added that they are Seals So the nature of the Sacraments is That the Signs be understood corporally that the things signified must be taken Spiritually and that the visible things be not the signified things but onely Signs and Pledges of them Believers under the Gospel have onely two Sacraments or Signs of the Covenant that is Baptism succeeding Circumcision and the Supper of the Lord prefigured by the Paschal Lamb and both these preach Faith that to our outward senses which the Gospel doth to our understandings being Sacramental Rites ordained of God in the Church to be adjoyned to the Preaching of the word that the Promises of God made therein may be confirmed in us more and more For Christ committed the Office of administring the Sacraments to them alone to whom the Preaching of the word is committed without the which the Sacraments ought not to be administred for they be Seals of it and the end both of the Word and Sacraments is to lead our
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
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
exceeding vertue of God 2. Perfect Glory perfect Dignity and full Divine Majesty What is meant by Christs session at the right hand of the Father 1. The perfection of Christs Divine Nature that is the equality of the Word with the Father which he did not receive but ever had 2. The perfection of Christs Humane Nature which compriseth 1. The personal union of the Humane Nature with the Word For in him dwelleth all the fulness of the Godhead bodily Col. 2.9 2. The Collation or bestowing of gifts on him far greater and more in number then are bestowed on all Men and Angels 3. The perfection or excellency of the Office of the Mediator that is the Prophetical Priestly and Royal Function which Christ now as the glorified Head of his Church doth in his Humane Nature gloriously exercise in Heaven 4. The perfection of Christs honor that is the Adoration Worship and Reverence which is yielded unto him both of Men and Angels Heb. 1.6 The benefits we receive by Christs sitting at the Fathers right hand are all the benefits of the Kingdom and Priesthood of Christ glorified 1. His Intercession for us 2. The gathering governing and guarding of his Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the Churches enemies 5. The Glorification of the Church The difference of Christs Ascension and ours stands thus He ascended by his own power and vertue we shall not by our own but by his John 3.13 He ascended to be Head we to be his Members He to glory agreeable for the Head we to glory fit for Members Christs Ascension was the cause of ours but it is not so of the contrary Whom seek'st thou Mary What is Jesus he He goes before thee into Galilee This was the Angels voyce Nor was the news Less strange to his Disciples then the Jews Though herein for himself he did no more Then what he did for Lazarus before He 's now ascended and has verifi'd What Enoch and Elias typifi'd He sits at Gods right hand and has thereby In Earth all Power in Heav'n all Majesty §. 7. From thence he shall come to judge both the Quick and the Dead THe last Judgement shall be a manifestation or declaration and seperation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of Sentence on these men and an execution thereof according to the Doctrine of the Law and the Gospel which Execution is not an annihilation or final destruction of the Body and Soul or a perpetual senslesness but an infinite and endless continuance of those Torments which the Wicked in this life despairing do begin to feel forsaken and abjected of God subject to all torments both of Body and Soul And in this last Judgement Absolution to the godly shall be principally according to the Gospel but shall be confirmed by the Law Condemnation to the wicked shall be principally by the Law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their own Merit but on the godly according to Christs Merit applyed unto them by faith a Testimony and Witness of which Faith shall be their Works Now the Judge shall be Christ John 5.22 neither yet are the Father and the Holy Ghost removed from this Judgement but Christ immediately shall speak and give Sentence and that in his Humane Nature and when he speaketh the Father shall speak by him so that the Judgement shall belong to all the three persons of the Godhead as concerning their Consent and Authority but unto Christ as touching the publishing and executing of the Judgement yea and the Church also shall judge as touching the Allowance and Approbation of this Judgement whereunto they shall then subscribe Luke 22.30 What Christs coming to Judge both the Quick and the Dead signifies 1. That at the second coming of Christ shall follow the renewing of Heaven and Earth 2. That the self same Christ shall come who for us was born suffered and rose again 3. That he shall come gloriously to deliver his Church whereof I am a Member 4. That he shall come to abject and cast away the wicked The Reasons why or causes for which Christ-Man shall be Judge are these 1. Because the Church is to be glorified by the same Mediator by whom and for whom it was justified Acts 17.31 2. That we may have comfort and consolation knowing him to be our Judge who hath purchased us with his blood 3. To deliver his Church and cast away the wicked 4. The Justice of God because they have dealt contumeliously with the Son of Man Zech. 12.10 5. Christ-Man must be Judge because he must judge men therefore he must be beheld of all But God is invisible 6. That he may the more confound the wicked his Enemies who shall be forced to behold him their Judge whom they have so much withstood so wickedly dishonored The Day of the Lord or the time of Judgement is twofold 1. General when Christ shall come to judge the Quick and the Dead in the end of the world 2. Particular at the day of our death when every particular soul must appear before the bar of Gods Tribunal and give an account of what it hath done How Christ shall come to Judgement 1. Truly visibly and locally not imaginarily Mat. 24.30 2. He shall come furnished and prepared with glory and divine Majesty with all the Angels with the voyce and trump of the Archangel and with divine Power 3. The dead shall be raised and the living changed 4. The world shall be dissolved with fire not annihilated but purified 5. He shall come suddenly to the great joy and comfort of all his How the Devil is said to be already judged yea and the wicked also 1. By the Decree of God 2. In the Word of God 3. In his own Conscience 4. As touching the beginning of his Condemnation For what causes the last Judgement shall be 1. The chief and principal cause is the Decree of God 2. A less principal and subordinate cause is both the Salvation of the Elect who are here vexed and the Damnation of the wicked who here do flourish 3. Because of Gods Justice whereof in this life is not a full and perfect execution The threefold effect of Christs coming to Judgement 1. A gathering together at the sound of the Trumpet both of the dead and the living Dan. 12.2 2. A seperation the Elect shall be set at his right hand the Reprobate at his left Mat. 25.33 3. The Judgement it self the Elect shall be with him the Reprobate shall be cast into Hell Mat. 25.46 The execution of the last Judgement shall be thus 1. By the force and vertue of the Divine Power of Christ 2. By the Ministery of the Angels 3. The World Heaven and Earth shall be dissolved
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
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
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
shorten their days Psal 37.37 38. Eccl. 8.12 Isa 3.10 11. Who say there is to Man no Honor due Belye that God that 's infinitely True And by this specious fond Delusion Vsher an Vnity of Confusion Both in the Church and State disjoynting more The Frame o'th'World then Babel did before Childe Reverence thy Parents thou shalt have By far the longer Journey to thy Grave But if the Lord doth sooner call thee hence Eternity shall be thy Recompence The Sixth Commandment Thou shalt do no Murther THe Sum of this Commandment forbiddeth all kinde of evil and commandeth all kinde of good to our Neighbors person So that the scope or end of this Commandment is the preservation of the life and safety of mens Bodies and of the welfare both of our selves and others herein being forbidden all those things which tend to the destruction of our life or the life of others And the defence of our Neighbor is here commanded because Negative Commandments include Affirmatives Thou shalt do no Murther therefore thou shalt help and aid thy Neighbor Thou shalt do no Murther that is according to thine own pleasure and lust but when the Magistrate punisheth God punisheth Now the Vertues of this Commandment are such as either hurt not men as particular Justice Mildeness Equability Peaceableness and the like or such Vertues as help and further the Safety of men either by repelling evils as Commutative Justice true Fortitude holy Indignation and Zeal or by doing benefits as Humanity Mercy Amity and the like So that herein we are commanded to preserve as much as in us lieth the life and health of our selves and others especially of our Neighbor and most especially the life of his Soul by good Counsels Exhortations and Admonitions Now here know therefore That to give or accept the Challenge to fight the single Combat is unlawful That which the Natural man accounteth Valor God esteemeth a Vice and therefore it is no disgrace to refuse it but rather true grace in yielding obedience unto God for no man must sin against God for the saving of his Credit and Reputation among men Duellists if they are slain are accessary to their own wilful and untimely Murther if they kill presently after the Murther committed they have cursed Cains fearful Mark stamp'd on them There was never any man rightly informed either in the Principles of Nature or in the gracious way to Heaven in the sober Passages of Morality or in the Justice of State or Policy or acquainted with the fairness of true Honor that ever gave any allowance to the Reputation of Honor falsly so called purchased by private Quarrel in the Field Now as Murther is one of those sins the Earth findes most unsupportable and cryeth the loudest of any other to Heaven for Vengeance So among all the several kindes thereof Parricide is the abominablest and most odious such as of old no particular Law was made against as being supposed an act too unnatural for any Childe to commit which Supposition deceived even Solon that wise Law-maker among the Heathen and caused him by his own confession to omit the Enacting Punishment against such Offenders Cic. pro Ros Ame. Yet when this inhumane impiety was known to the world the Civil Law ordained this most exquisite ingenious punishment That if any one should kill his Parent the Sword or Fire or any other usual punishment should not be his but being sewed in a Sack together with a Dog a Cock a Viper and an Ape he should be cast into the next Sea or River Just Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men unworthy the Element of Air while he lives or of Earth being dead To this high degree of Murther borders that ungodly and unnatural act of Parents in destroying their own Children whether at any time after Birth or in the Womb after Conception for that which hath received a Soul formed in it by God if it be unjustly cast away shall be Revenged yea if both or either of the Parents through any wilful default whatsoever cause the childe to miscarry they make themselves guilty of that miscarriage if both miscarry they make themselves guilty of the blood of both at least in the Court of Conscience before God Lastly because this horrible sin of Murther is most commonly occasioned by Duelling we must yet further know That the Law both of God and Man condemneth this common practice of Brawling Fighting Quarrelling or Challenging one another into the Field for private and personal wrongs Whosoever think it a disgrace to refuse such Challenges think it also a disgrace to walk in the ways of God and to obey the good Edicts of Princes and wholesom Laws of the Commonwealth The greatest disgrace is Not to yield Obedience unto God it is no credit to sin against him to salve a supposed Honor and Reputation among men for no man ought to revenge his own Cause or Quarrel Likewise the causes of these Duels are most commonly very wicked as sometimes Pride and Vain-glory sometimes Drunkenness and Lust sometimes Covetousness and Greediness of Gain and the cause of all these causes the Devil himself who was a Murtherer from the beginning The effects thereof are no better for they cause deadly Fewds breed Hatred never to be appeased nourish Contention and Confusion hinder Prayer and holy Exercises of Religion shed mans blood made in the Image of God and bring down the Vengeance of God upon our own heads Let all such therefore as challenge or accept of Challenges consider That he that killeth is guilty of execrable Murther before God and he that is killed is guilty of his own death and no better then one of the Devils Martyrs for as God hath his Martyrs that dye in his Cause so the Devil also hath his Martyrs that dye in his These words Thou shalt do no Murther do signifie 1. Thou shalt not desire to Murther either thy self or others 2. Thou shalt not intimate or signifie any desire of Murthering either thy self or others either in words behavior countenance or otherwise 3. Thou shalt not put this desire in execution This Commandment hath these two parts viz. 1. The forbidding of Murther and therein all the degrees and steps by which we come unto it 2. The commanding of keeping Peace and Friendship with our Neighbors The steps or degrees towards Murther are these three viz. 1. Hatred conceived in the heart Lev. 19.17 2. Rash sinful Anger which is a declaration of that hatred lying hid in the heart 3. Every hurt purposely offered to the person of our Neighbor whereupon ensueth sometimes Murther it self That Murther may be committed in the very Affection or Will may be thus manifested 1. Because when the Effect is commanded or forbidden the Cause is so also 2. From the scope or end of the Commandment God will not have us hurt any therefore he forbiddeth the means also whereby we may hurt 3.
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
fleshliness and in case of fleshly motions to pray heartily against them 2. To abstain from the company of women in private or alone or in the dark 3. If notwithstanding those means thou canst not contain but art troubled with fleshly motions then fly to Gods Ordinance of Marriage 1 Cor. 7.1 For the word is express that No Fornicator or unclean person shall enter into the kingdom of heaven 1 Cor. 6. Special Preservatives for married persons against this sin 1. To dwell together the one not separate from the other 2. So to carry themselves towards one another as those whose bodies are not in their own power but mutually in one anothers power and to follow the Apostles Rule 1 Cor. 7.3 3. To contain at times of extraordinary devotion by mutual consent 4. When women love to be at home governing the house as the vertuous wife is described Prov. 30. 5. When the man esteemeth best of his own wife above all other women covering her infirmities by love and the wife doth likewise of her husband for such mutual fervent love is a singular preservative from the strange woman Prov. 5.18 For the government of the eyes to avoid Adultery there be two special Rules viz. 1. We must open and shut our eyes in obedience to God Prov 4.24 25. 2. We must look to Gods Glory make our eyes not the weapons of any sin but the instruments of Gods Worship and Service This we shall do if we imploy them thus viz. 1. In beholding Gods creatures in heaven and earth and in them we may see Gods Glory Wisdom Mercy Power and Providence and thence glorifie God 2. In beholding Gods Judgments very wisely and narrowly that therein we may see his Justice Wrath for sin and so be humbled and terrified from sin 3. In beholding of the Elements of Gods Sacraments especially the Bread and Wine in the Lords Supper which be visible words wherein we may see our Savior Christ as it were crucified before our eyes 4. In using them as instruments of Invocation by lifting them up to heaven to testifie the lifting up of our hearts to God This use of the eyes Nature teacheth us for whereas other creatures have but four Muscles in their eyes whereby their eyes are turned round about Man hath a fifth Muscle whereby his eye is turned upward toward heaven The Vertues of this Commandment viz. 1. Chastity which is a vertue preserving the minde and body from uncleanness agreeing with the Will of God and avoiding all lusts forbidden by God all unlawful companies and inordinate copulation and all the desires occasions causes and effects either in single life or in wedlock This is one of the chiefest vertues that makes preserves the Image of God 2. Modesty or shamefac'dness which is a vertue abhorring all filthiness joyned with a grief shame and sadness either for some former uncleanness or for fear of falling into any hereafter and having a purpose and desire to fly not onely uncleanness it self but also the occasions and tokens and signs of uncleanness This vertue is required unto chastity as a furtherance and cause and also as an effect consequent and sign thereof 3. Temperance which is a vertue observing the mean agreeable to Nature Honesty Mediocrity and order of persons places and times according to the Law of God and Rule of Nature in things concerning the body as in meat drink recreations and apparel This vertue is required unto chastity as a cause without which we cannot be chaste There is a twofold Chastity viz. 1. Of the single life which is with all carefulness and fasting and prayer to keep their mindes and affections and bodies in holiness 2. In Marriage when the pure and holy use of wedlock is observed Heb. 13.4 Rules for the Preservation of Chastity viz. 1. The minde must be filled with godly meditations and the Word of God must dwell plenteously in our hearts that there may be no room for these wicked desires to enter 2. We must often give our selves to the spiritual exercises of Faith Repentance and New Obedience as publike and private Prayer often meditating hearing and reading Gods Word and the like 3. We must use Sobriety in Recreations Company Meat Drink and Apparel for ungodly lusts are kindled fed and nourished by too much pampering of the body 4. We must alway be doing some good thing either in our general calling of a Christian or in our particular calling for Satan takes advantage by our idleness 5. Men and women must not privately converse together without warrant so to do either from their general or particular Calling for this is the main occasion of Temptations Remember what the Apostle saith Evil conversings corrupt good maners 1 Cor. 15.33 6. Reject not Marriage which was instituted by God for these Reasons viz. 1. The means of multiplying Mankinde 2. The gathering of the Church 3. The Image and Resemblance between God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a Society and Fellowship of Labors and Prayers That Marriage may be a lawful conjunction and this sin thereby avoided these things are required 1. That Matrimony be contracted by consent of both parties 2. That there be adjoyned also the consent of such others as are required 3. That honest Conditions be observed 4. That there be no Errors committed in the persons 5. That it be contracted between such persons as are not forbidden by the Law of God as between whom the degrees of Consanguinity may be no hindrance To preserve purity and chastity in Wedlock these Cautions are profitable viz. 1. Contracts must be in the Lord and with the faithful onely Mal. 2.11 2. Both parties must separate themselves in the time of the womans disease and at appointed Fasts Ezek. 18.6 1 Cor. 7.5 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh and especially to enlarge the Church of God 4. It must be used with Prayer and Thanksgiving 1 Tim. 4.3 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery or any sin of that kinde 2. That looks on a woman to lust after her Mat. 5.28 or that useth wantonness 1 Cor. 6.9 3. That commits Incest Lev. 18.22 or Sodomy 1 Cor. 6.9 or fornication or adultery 4. That useth Marriage-bed intemperately or lieth with a menstruous woman Ezek. 18.6 5. That is given to idleness wears wanton Attire 1 Tim. 2.9 or useth provocations to lust Gal. 5.9 6. That useth light talk and reading of Love-books 1 Cor. 15.35 that frequents lascivious places Eph. 5.3 that delights in wanton Pictures 1 Thess 5.23 that useth the mixt Dancing of men and women Mark 6.22 or keeps company with light and suspected persons Prov. 7.22 7. That makes Marriages of yong children or neglects to dispose his children in marriage in convenient time 1 Cor. 7.36 or that punisheth Adultery with small punishments 8. That
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
Fish of the Sea 4. That have all as Substance Life Sense and Reason as Man Every Creature is good 1. Partly by Creation as Sun Moon Water Earth Meat Drink c. 2. Partly by Ordination Thus the Evil Conscience Hell and Death are good because they are ordained of God for the execution of his Justice though in themselves and to us they are evil In Creatures there is a twofold goodness viz. 1. A general and natural goodness whereby God accepted and approved all Creatures 2. A more special and moral goodness Revealed in the Moral Law Or thus 1. Uncreated which is God himself being absolutely and perfectly good 2. Created whereby the Creature is made good being the fruit of that goodness which is essentially in God What the Image of God in man is viz. 1. The Soul it self together with the faculties thereof endewed with Reason and Will 2. In the Soul Wisdom and Knowledge of God his Will and Works even such as God requireth of us 3. A conformity with the Law of God or Holiness and Righteousness under which are comprehended the heart and all affections 4. Felicity without misery and corruption perfect Blessedness joy and abundance of all good things and glory wherewith the Nature of man was adorned 5. The Rule and Dominion of man over the creatures The remnants of the Image of God in man viz. 1. The Incorporeal Substance of the Soul together with the Powers thereof 2. Many Motions as of those things which we know by Sense as are Natural Principles some Motions also of God his Will and Works 3. Some prints of Vertues and an ableness concerning outward discipline and behavior 4. The Fruition of many good things 5. The Dominion also over the creatures is not wholly lost God hath preserved those Remnants of his Image in us for these Reasons viz. 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it 2. That God might use them to the restoring of his Image in Man 3. That they might leave the Reprobate without excuse The Repairing of the Image of God in us is the work of all three Persons and is in this maner viz. 1. The Father restoreth it by his Son 2. The Son by the Holy Ghost immediately regenerating us 2 Cor. 3.18 3. The Holy Ghost by the Word the Gospel is the power of God unto Salvation Rom. 1.16 4. In this Life it is onely begun in the chosen augmented to their lives end and perfected in the end as concerning the Soul but as concerning the whole man at the Resurrection The use of the doctrine of mans creation viz. 1. We must know That man was created without sin lest God be imagined the Author of sin 2. Whereas mans body was fashioned of clay let us think of our frailty to abhor Pride 3. Seeing Gods workmanship in man is so admirable let us not make it a Sty of Devils 4. Seeing God would have Mankinde consist of two Sexes let each have his due place and honor 5. Since man was created the Image of God let his glory be acknowledged and let it not be made the Image of Satan 6. Since Gods Image in man is impaired by sin let us bewail the greatness of this unthankfulness 7. Seeing the glory restored us by Christ exceeds our loss by Adam let us much the more exceed in thankfulness profit and encrease in godliness 8. Seeing the creatures were created for mans use let us use them as the Creator hath commanded and not abuse them to the satisfying of our Lusts 9. Seeing the Soul is created more excellent then the Body let our chiefest care be for the good of our Souls 10. Seeing the end and blessedness of man is the participation and communicating of God his Knowledge and Worship let us thither refer all our life and actions to the glory of our Creator 11. Seeing part of Mankinde are vessels of Wrath let us magnifie the goodness of God that we are vessels of Mercy 12. That we may learn and begin these things in this life tender and help forward the common Society and Salvation of others for which we are born 13. Since we were created higher then other creatures little lower then Angels let us shew forth this excellency by an answerable holiness IV. REdemption is a Deliverance from our Sins by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator For Redemption is ascribed unto the Son because he is that person which executeth the Fathers will concerning the Redeeming of Mankinde and doth immediately perform the Work of our Redemption for the Son onely was sent into the Flesh and hath paid the Ransom or Price for our sins not the Father nor the Spirit Now Christ is called the Redeemer of all Mankinde not because all are actually Redeemed by him but because no man is Redeemed by any other but Christ onely the meaning is he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation Or he Redeemed all men that is in regard of the Sufficiency of that he did and suffered for his Passion being suitable to his Person his dying was more then equivalent to all the Worlds perishing everlastingly in Hell So that wicked men and unbelievers are not hereby secured but more justly and deeply damned as treading under foot the Son of God and prophaning his Blood For though Redemption be virtually Universal yet the Faithful onely have their part in it being ineffectual to them as have not the grace of God to receive it Thus the Sun giveth light generally to all the World yet are there many particular persons that enjoy it not But all that are eternally chosen out of the World into the Church and continue using the means of Salvation are Redeemed it is otherwise in respect of all chosen temporally to a certain Office in the Church as it was with Judas Thus Christ in his Passion and Death offereth himself to all but is given onely to the Elect to all by the Preaching of the Gospel but he is the Savior onely of the Faithful Rom. 1.16 Now the cause that moved God to send this Redeemer was not any foreseen Faith or worthiness of man nor any merit or desert by good Works nor any inherent Righteousness in us but the Free-grace and Favor of God his own Infinite and Incomprehensible love and goodness Redemption is twofold viz. 1. Corporal such as that of the Israelites from Egypt 2. Spiritual which is understood of our deliverance by Christ typified in the former Redemption may be four ways viz. 1. When the Captive is sent away freely and voluntarily Sin and the Devil would never let us go so 2. When one Captive is exchanged for another No creature could be an exchange for man 3. By a violent taking away of the Captive by force Thus onely man was not delivered 4. By paying a Ransom
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
Recreations they being all contrary to sound Humiliation 9. So far forth to abstain from Sin Meat Delights and all worldly things whatsoever that as well the Soul as the Body may be thereby afflicted 3. That the right ends of a Religious Fast be observed viz. 1. To subdue the flesh that is to bring the Body and so the bodily lusts into subjection to the Will and Word of God subduing the corruption of Nature We must not therefore think it sufficient to abstain from flesh and Popishly pamper our Bodies with restorative Conserves nor eat the day before or the day after the day of Fasting sufficient for two days 2. To stir up our Devotion and to confirm the Attention of our Mindes in hearing and in praying it prepares us unto Prayer and furthers us therein 3. To be a spur and provocation to true Humiliation and Repentance 4. To admonish us of our guiltiness before the Lord and to put us in minde of the Acknowledgement of our Sins whereby we are become unworthy of any Blessing Gift or Mercy 5. It serves for an outward Testimony and Profession of our Humiliation and Repentance to testifie the humility and the contrition of our hearts that is to say Our inward Sorrow for sin our Repentance and effectual turning The Religious Fast is twofold viz. 1. Private performed by one or more in a Family that our Prayers may be the more effectual Neh. 1.4 2 Sam. 12.16 3.35 Psal 35.13 69.10 Dan. 9.10 Acts 10.30 2. Publike performed by the whole Congregation Joel 2.12 Jonah 3.7 This ought not to be used of a few and therefore all sorts of people should come to the same and none absent themselves from the Assemblies in such publike times of Publike Humiliation The several sorts of Fasts viz. 1. Physical when for Healths sake a man forbeareth food a Fast prescribed by the Physitian to preserve and restore Health 2. Politique when certain times of abstaining from food are enjoyned for the preservation of plenty and preventing of penury 3. The Fast of Sobriety and Temperance Rom. 13.13 1 Cor 9.25 1 Thes 5.6 1 Pet. 5.7 Of this Fast Bernard saith 1. That the Eyes must fast from curious sights and all wantonness 2. The Ears must fast from Fables evil Reports and unsavory Discourse 3. The Tongue must fast from Slander Murmuring and Railing Speeches 4. The Hands must fast from evil works 5. The Soul must fast from Sin and doing our own will Luke 21.34 Ezek. 16.49 4. Enforced Necessary or Constrained Fast as in time of Famine or the poor mans Fast or in a Besieged City or Ship far from Land 5. Moral when men eat and drink sparingly not so much as their Appetite desireth but onely so much as may preserve Nature and Maintain Health and Strength 6. Spiritual when men abstain from Vice which is as food to their corrupt Nature Isa 58.6 7. Miraculous when men extraordinarily assisted by the power of God abstain from all maner of food longer then the Nature of man is able to endure which cannot be brought into imitation Such was the Fast of Christ Mat. 4.2 of Moses Exod. 34.28 and of Elijah 1 Kings 19.8 8. Hypocritical when men without respect to any occasion of Fasting appoint set times weekly monethly or quarterly to Fast Thus fasted the Pharisees Luke 18.12 whom Christ taxed of Hypocrisie Mat. 6.16 9. Idolatrous when men making difference betwixt Meats for Conscience sake abstain from one kinde and glut themselves with another and yet count this a Fast 10. Superstitious when men place Religion and Holiness in the abstaining from Meat making the very outward act of fasting to be a part of Gods Worship contrary to the Apostle 1 Tim. 4.8 11. Religious or the true Christian Fast when men seasonably abstain from refreshing their Bodies to make them the more fit for Religious Duties being an abstinence for one day commanded of the Lord from all Meats and Drinks and Delights of this Life thereby to make solemn profession of our Humiliation it being the end thereof to further and better it Lev. 23.27 c. Psal 35.13 Deut. 10.12 1 Kings 21.27 c. 2 Chron. 12.6 7. Ezra 8.21 In our Fasts we must seek to approve our selvs and our Actions onely to God for which end we must observe these 3 Rules viz. 1. With our Fasting we must joyn a Conversion of our heart from Sin unto God Joel 2.12 Now that our heart may turn to God in Fasting we must have special regard to our behavior both before in and after our Fast whether publike or private As 1. Before the Fast we must prepare our selves thereto in an holy maner by a serious consideration of the Causes and Occasions of our Fast So did Jehoshaphat 2 Chron. 20.3 2. In Fasting we must labor to have more tender Affections and deeper Humiliation then ordinary 1 Sam. 7.6 3. After the Fast we must labor for Reformation and Amendment of life that our behavior both towards God and Man may be every way better then before 2. We must be sure we propound unto our selves therein the right ends of a Religious Fast for if we fail therein and propound other ends unto our selves we corrupt the whole action unto our selves 3. With our Fasting we must joyn the Duties of the second Table in the works of Justice Mercy and Love to our Brethren for without these our Love to God is not sincere and he rejects that bodily Humiliation that is severed from them Isa 58.3 c. Popish Fasting is abominable for these Reasons which may well prevail with us to abhor it viz. 1. In their Religious Fasts they allow one Meal so it be not flesh and beside that drinking of any kinde of Wines or Drinks taking of Electuaries Strong-Waters and Conserves and such like at any time of the day which is a Mock-Fast and nothing else 2. They make distinction of Meats necessary to a Fast and that not for Civil ends as Magistrates may do or for Temperance sake as private men may do but for Conscience sake which is a Doctrine of Devils 1 Tim. 4.3 3. They binde men in Conscience to many set days of Fasting and make the omission thereof a deadly Sin wherein they take away our Christian Liberty for there was no want of care in our Savior Christ to appoint all good means for the mortifying of the flesh and yet he prescribed no set Fasts in the New-Testament 4. They make Fasting meritorious teaching That a man thereby may satisfie Gods Justice whereby they do Blasphemously derogate from the All-sufficiency of Christs Obedience and Worship 5. They make no Conscience of Fasting from Sin though it be the chief end thereof nor is their Fasting an afflicting of the Soul or Humiliation of the Inward Man but a Formal hanging down of the head wherein too many of us Protestants are of the same Religion Touching Holy Feasting the Liberty thereof is permitted for these Reasons 1.
object according to the nature of the offence and party offending 1. Admonition or Exhortation to amendment which also is joyned with reprehension and denunciation of Gods judgements against the party not repenting but persisting in his evil way Gen. 3.11 4.6 7. 2. Suspension whereby the offenders for a time are barred from the Lords Supper This is not a Separation from all holy things but some onely till clearer evidence produce either farther punishment or absolution 2 Thes 3.14 15. 3. Excommunication which is a Separation from all holy things and the Priviledges of the Church and the Communion of Saints because to their sin they adde this obstinate contempt of the Admonitions given unto them Gen. 17.14 Ezra 10.8 Matth. 18.17 There is a twofold Communication or Communion from which an excommunicate person may be said to be excluded viz. 1. Inward and Spiritual which every Faithful one hath by Faith and Love first with God and then with the Saints of God 1 Joh. 1.3 7. From this Fellowship can none be excluded but by sin which is it alone can separate any man from the Grace of God and from Communion with him The Church Excommunication can bar and shut out no man from this Communion 2. Outward and Corporal which standeth in a common partaking together in the Word in Prayers and in the receiving of the Sacraments and in familiarity and friendship one with another from all which Excommunication separateth The Bands or Duties which no Excommunication doth dispence withal viz. 1. Natural if any Excommunicate person be in want or any distress we must minister unto him such things as are necessary for his preservation 2. Domestical as the duties of Wives Children and Servants may not be shaken off under any colour or pretence of Excommunication Provided that they cease not to pray for them to admonish them to hate their sins and see they defend them not in their wicked courses or joyn with them in opinion 3. Civil or Politique it is lawful to buy of him or to sell unto him yet we ought not to converse and commerce with him as with a Friend The Duties which are to be performed to Excommunicate persons viz. 1. We must love the Persons of the Excommunicate in the Lord and thirst after their souls health and for their conversion 2. We must exhort and rebuke them so that albeit we love them we must take heed that we do not flatter them and so harden them in their sins 3. We are bound to pray for those that are bound by the Church Censures we are not to pray with them but it is required of us to pray for them 4. We are to assure them that upon their Repentance we are ready to embrace them and to receive them as Brethren forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways The fearful estate and condition of Excommunicated persons viz. 1. Their Names whilest they persist in their obstinate Impenitency are cancelled out of the number of the people of God Gen. 1.7 2. The Sentence that is pronounced on Earth is ratified in Heaven Matth. 18.18 c. for Christ is the Author of it 1 Cor. 5.4 3. They are barred from the Word and Sacraments and from Prayers with the Congregation the Word prevailed not to do them good the Sacraments would do them hurt 4. They are infamous for they are to be called and accounted as the Heathens and Publicans Matth. 18.17 5. Such as thus contemn the Admonition and Reprehension of the Church lose the Communion of Saints and become the bondslaves of Satan 1 Cor. 5.3 4 5. 6. Being cast out of the Church they are banished out of all Churches the Churches of God have all cast them out whom one hath cast out And if we be not of the Church of God we are of the Synagogue of Satan 7. The sundry Decrees and Constitutions established by Humane Laws do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church The ends of Excommunication are these viz. 1. The good of the person Excommunicated that if it be possible he may be won 2. The Salvation or preservation of the whole Church 1 Cor. 5.13 lest others be infected 3. That the rest may fear and be kept within the bounds of their duty 1 Tim. 5.20 4. That those Punishments which hang over the Church for sin may be kept off and avoided Josh 7.11 Numb 25.7 5. The Glory of God and if this be before their eyes that are Governors of the Church it will keep them from declining either to the right hand or the left from winking at the sins of great ones and censuring the faults and infirmities of those of low degree too sharply from winking at great beams in some and from having Eagles eyes to pry into the motes of others The use of Excommunication ought to be perpetual and universal in the Church because the causes of this power of the Church are perpetual and universal As 1. The Commandment of Christ Matth. 18.18 1 Cor. 5.5 2. That obstinate Sinners being made ashamed may be brought to Repentance 3. That no others should be infected by their evil life and corrupt example 4. Because it is the ordinary Office of the Church to judge them that are within 1 Cor. 5.12 Obstinate Sinners are to be cast out of the Church which ought not to Tolerate open Offenders for these Reasons viz. 1. Because it is a comely thing for the Saints of God to purge themselves of them that as they differ from Heathen men so they may differ from Heathen Meetings for They are a holy people Deut. 2.14 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men Col. 3.6 3. Because it is a cause of great Mercy and wonderful Blessing from God when such as transgress are resisted and punished Joh. 7.13 8.1 2. 4. Because it would be reproachful to God and his Son Jesus Christ if they who lead wicked and wretched lives should be admitted freely to his Table as if his people were a company or conspiracy of prophane persons whereas the Church is the Body of Christ Col. 1.24 5. By continual company of the wicked the godly are corrupted 1 Cor. 5.6 7. it is better that one Member be cut off then that the whole Body of the Church should perish 6. They are to be cut off to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness who by winking at their sin would grow the more obstinate but by this chastisement may be reclaimed and preserved 1 Cor. 5.5 We must have no company with scandalons livers that they may be ashamed 2 Thess 3.14 Excommunication described by its several parts viz. 1. It is a Sentence of the Church Mat. 18.17 2. It must be executed upon him that is a Member of the Church 1