proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
and the destruction thereof not long after shew the same 3. Christ was a new High Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the coming of this worthier 4. Christs coming made us to be of age when as before men were children and nothing differing from servants Again the Ceremonial and Civil or Judicial Laws are wholly abrogated as touching obedience so that there is no necessity any more of observing them 1. Because they were to continue onely unto the coming of the Messias Gen. 49.10 Eph. 2.14 2. Because the Messias being exhibited the Types cease such as were the Ceremonial Laws Col. 2.17 yet is not the Moral Law in like maner abrogated for this after Christ was exhibited ceased indeed as touching the curse and constraint but not as touching obedience for Christ fulfilled not the Law and redeemed us from the curse of it that we should continue and persist in sins and enmity with God The use of the Ceremonial and Judicial Laws against Anabaptists that would shut the Old Testament out of the Church of Christ and under pretence of his Spirit be a Law unto themselves 1. The first and principal use of the Ceremonial and Judicial Laws of Moses was to serve as a Schoolmaster unto Christ and his Kingdom 2. By these God would have his own people sorted out from others for his own glory and their salvation 3. Obedience or the observing of the Moral Ordinances 4. An exercise and a testification of their obedience towards God 5. Unto most of the ceremonies such as signifi'd Christs benefits was proper peculiar the sealing of Gods Covenant or the confirmation of faith to signifie what benefits God would give by the Messias to believers 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias 7. Although they are now so abolished as the observation of them is not now required as concerning the Types yet these things are perpetual which are signified by them and therefore are a confirmation of the new Testament as well as the Oracles Prophesies of the old concerning the Messias his kingdom for types are visible promises The difference betwixt the Moral Ceremonial Civil or Judicial Laws 1. The Moral Law is known by Nature Rom. 2.15 and from the Creation because Men and Angels were created according to the Image of God The Ceremonial and Judicial Laws are not known by Nature but are instituted according to the diversity of causes and circumstances 2. The Moral Law was published and written by God himself and using the mediation of Angels which was not altogether so with the other Laws 3. The Moral Law bindes all men and in part the Angels also the Ceremonial and Judicial Laws were onely prescribed unto the people of Israel 4. The Moral Law was first given as most worthy the other afterward as not so much to be regarded in respect of it 5. The Laws of the Decalogue are perpetual the other were delivered at a certain time and again abolished Thus the Moral Law engraven in Tables of Stone was kept in the Ark which was a sign that it should last perpetually but the other Laws were to last onely to the fulfilling of all by Christ 6. The Moral Laws speak of both internal and external obedience the other of external onely albeit neither doth this please God without the internal and moral obedience 7. The Moral Laws are not limited by certain circumstances but are general the Ceremonial and Civil Laws are more special 8. The Ceremonial Law hath been oftentimes broken without sin but the Moral Law never without some special countermand from God as when Abraham was bid to kill his Son and the Israelites to rob the Egyptians Exod. 12.36 9. The Ceremonial and Civil Laws are types or figures of other things for whose cause they were ordained the Moral signifie or prefigure nothing but are signified by the Rites and Ceremonies 10. The Moral Law being neglected maketh men worse then Infidels yea then bruit beasts Isa 1.3 but the Ceremonial neglected made men onely worse then the servants and peculiar people of God 11. The Moral are the principal service and worship of God The Ceremonial and Civil serve for the Moral Ordinances that obedience to them be rightly performed 12. The Ceremonial Law was very chargeable and costly burthensom and grievous but the Moral Law requireth onely the right disposition of the heart and then obedience in practice will easily follow 13. The Ceremonial give place unto the Moral the Moral give not place unto the Ceremonial The Moral Law the Natural Law and the Decalogue do differ thus 1. The Decalogue is the sum of the Moral Laws which are scattered throughout the whole Scriptures 2. The Natural Law doth not differ from the Moral in nature not corrupted but in nature corrupted a good part of the Natural Law is darkned by sins and but a little part onely concerning the obedience due to God was left remaining after the Fall for which cause God hath in his Church repeated again and declared the whole Sentence and Doctrine of the Law The difference between the Law and the Gospel 1. In the maner of their Manifestation The Law is known by Nature the Gospel was manifested from above the Law is Natural and was in mans Nature before the Fall but the Gospel is Spiritual revealed after the Fall in the Covenant of Grace 2. In their Matter or Doctrine The Law teacheth us what to do and perform the Gospel teacheth how we may be such in Christ 3. In their Promises The Law promises eternal life and all good things with a condition of our own proper and perfect righteousness and obedience remaining in us the Gospel promiseth the same with a condition of Faith in Christ whereby we embrace his obedience performed for us Now with this condition of Faith is joyned by an indissoluble knot and bond the condition of new-obedience Thus the Law promiseth life to the worker and doer of it Rom. 10.5 but the Gospel offereth salvation to him that worketh not but believeth him that justifieth the ungodly Rom. 4.5 not considering Faith as a work but as an instrument apprehending Christ by whom we are made righteous So the Law sets forth Gods Justice in rigor without Mercy but the Gospel sets out Justice and Mercy united in Christ therefore the Law is called the Ministery of condemnation and of death 2 Cor. 3.7 9. but the Gospel shews mercy to mans sins in and by Christ if we repent and believe Thus the Law requireth a perfect righteousness within us but the Gospel revealeth our acceptance with God by imputed righteousness In like maner the difference between the Righteousness of the Law that of Faith stands thus 1. The Law requireth it of our selves but Faith calleth us from our selves to seek it in Christ 2. The Law requireth us to observe and do all
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
our natural estate we have no ability to pray 2 Cor. 3.5 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us we have still need of the present effectual and continual work of Gods holy Spirit Phil. 1.6 3. Though we knew how to pray yet would not our prayers be acceptable to God except they came from his Spirit for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God Rom. 8.27 The means to pray aright in the Spirit 1. Labor for Gods sanctifying Spirit which is gotten by the Ministery of the word 2 Cor. 3.8 2. Having the Spirit we must go along with him and follow his good motions pouring forth those desires which he suggesteth unto us giving unto God that which is Gods Mat. 22. 3. We must take heed that at any time we grieve not the holy Spirit of God which may be done two ways 1. By quenching the good motions thereof through carelesness 1 Thess 5.19 2. By resisting the Spirit through our rebellion Acts 7.51 Prayer must be alway accompanied with thanksgiving the matter whereof may be thus distinguished viz. 1. In regard of the nature and kinde of benefits and they are either Good things bestowed or Evil things removed 2. In regard of the quality of them viz. 1. Spiritual blessings which are 1. Bestowed here on earth in the rank whereof must be accounted these four 1. The ground of them which is Election 2. The meritorious cause of them that is our Redemption under which must be comprised 1. The price of our Redemption which is Christs Blood 2. The special fruits thereof as Reconciliation Adoption Remission Imputation of Righteousness c. 3. The means of applying the benefits of our Election and Redemption namely the effectual operation of Gods Spirit under which are comptised Vocation Regeneration Sanctification and such sanctifying Graces as we finde and feel in our selves wrought as Knowledge Faith Hope Love Repentance Patience New-Obedience c. together with the blessed fruits of them as Peace in Conscience Joy in the Spirit holy security c. 4. The means which he Spirit useth to work encrease all these Graces are to be remembred as The Ministery of the Word and Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithful Ministers of publike Assemblies and the like 2. Reserved in heaven such as eye hath not seen nor ear heard nor hath entred into the heart of man 2. Temporal therein such as concern 1. Mankinde in general 2. The whole Church 3. The Common-wealth 4. Families 5. Our own persons 3. In regard of the maner of bestowing them 1. Already given 2. Promised to be given 4. In regard of the persons on whom they are bestowed viz. Our selves Others Evils removed for which thanks is to be given are Publike Both Spiritual Private Both Temporal In like maner thanksgiving is Publike For Good things bestowed Private For Evil things removed Proofs of Scripture applied to particular occasions of thanksgiving viz. 1. For all maner of Spiritual blessings in general Eph. 1.3 c. 2. For the Author of them all Christ Jesus Luke 2.13 14. 3. For the outward means of working these Spiritual blessings Coloss 1.3 4 c. 4. For the inward efficacy of Gods Spirit 1 Thess 1.2 5. 5. For Temporal blessings Christ gave thanks for food Joh. 6.11 Hannah for a childe 1 Sam. 2.1 Jacob for riches Gen. 32.10 and Abrahams servant for prospering his journey Gen. 24.48 6. For blessings on others thus the Queen of Sheba praised God for his blessings on Israel 1 Kings 10.9 and the Christian Jews for the Gospel revealed to the Gentiles Acts 11.18 7. For publike blessings concerning the Church Col. 1.3 6. Acts 2.47 4.24 8. For the Commonwealth 1 Kings 1.40 8.62 66. 9. For general blessings on mankinde Psal 8.1 6. 10. For blessings on ones Family thus is Jacob thankful Gen. 35.7 11. For private blessings Leah praised God for a son Gen. 29.3 and Hezekiah for his health Isa 38.19 12. For evils removed Exod. 15.1 c. Psal 124.6 13. For publike Spiritual evils removed as Idolatry in Hezekiahs time 2 Chron. 29.30 14. For private Spiritual evils prevented 1 Sam. 25.32 15. For adversity Job blessed God and the Apostles rejoyce for suffering Acts 5.41 16. For good things promised and not enjoyed Heb. 11.13 General directions for thanksgiving viz. 1. That we lift up our eyes unto the Author of all blessings being perswaded that they are brought unto us by Gods good guiding Providence and not by chance or fortune 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth even his own Free-grace Ezek. 33.19 A gift the more free it is the more praise-worthy 3. That we take particular distinct notice of Gods blessings and so particularly acknowledge them and accordingly give thanks unto the Lord for them 4. That we accept Gods blessings as tokens of his love and favor and accordingly rejoyce in them Psal 138.2 5. That we observe what God hath bestowed on us above others and what others want that we have Psal 147.19 20. 6. That we duly weigh how unworthy we are of the very least of Gods favors even the least crumb we eat or drop we drink Thus did Jacob Gen. 32.10 Particular directions for extraordinary and solemn thanksgiving viz. 1. A day must be set apart and sanctified thereto Thus was it in Esthers time Esth 9.17 c. 2. Assemblies must meet together Thus Jehoshaphat assembled the people on a day set apart to praise God solemnly 2 Chron. 20.26 3. The solemn worship must on that day be performed to God 4. The sanctification of that day must be helped by preaching the Word which help the people of God desired and obtained in Ezra's time Neh. 8.1 c. 5. A solemn Vow and Covenant must then be made with God to binde us more carefully and more conscionably to testifie the truth of our thankfulness by our constant and faithful subjection to his will 2 Chron. 15.12 c. 6. Psalms of praise must then be sung This help the Psalmist doth much press Psal 81.1 2 c. 7. It is meet that feasts be then made in time of Rejoycing the creatures may be more liberally used then at other times but with respect to sobriety and charity By prayer is love wrought four ways 1. It obtaineth it for when we cry earnestly God will not deny us 2. It brings us to communion with God to converse and be familiar with him which breeds love 3. In prayer God shews himself when we are much in calling upon and praising God he delights to shew himself to such a man yea at such a time for the most part 4. It exerciseth love if thou wouldst be abundant in love be fervent and frequent in prayer The properties
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
direct all things to my safety The Power of God is twofold 1. Absolute whereby he can do whatsoever can be Infinite and yet will not hereby he could of stones raise up Children unto Abraham 2. Actual whereby he most powerfully doth all things which he willeth Thus his Power in saving us dependeth upon his Will not his Will upon his Power So also are the works of God of two sorts 1. General which are divided into the works of 1. Creation 2. Preservation 3. Administration 2. Special which are wrought in the Church and Company of Elect to justifie sanctifie and glorifie them and are either works Of Reparation and restoring or Of perfection accomplishment Again the Power of God is 1. Infinite 1. In its own Nature and of it self 2. In regard of the diversity of objects unto which it doth extend it self 3. In regard of the manifold effects it is able to do and bring to pass 4. In regard of the action of this Power by which it worketh and can work Eph. 1.9 2. Universal over all the works of God Mat. 28.19 3. Immutable everlasting to crown us if we obey to condemn us if we disobey 4. It is most certain for it is shewn in raising Christs body from death God is called a Father 1. In respect of Christ his onely begotten and natural Son 2. In respect of all Creatures as he is Creator and Preserver of them all 3. In respect of the Elect whom being adopted in his Son he regenerateth The duties to be performed by us to shew our faith in God the Father are these four 1. We must obey his Will he is our Father 2. We must be like unto him and bear in us some resemblance of his Majesty Eph. 5.1 3. To moderate our care for worldly things he is our Father 4. To look up to God upon every accident and to consider his anger against sin when we suffer any way whatsoever and if it falleth out well unto us to be thankful to him as from whom alone all good cometh That God the Father Almighty is the Maker of Heaven and Earth or that the World was Created by God may beside the Testimonies of Scripture be proved by Reasons such as these 1. By the Authority of God himself avouching the same 2. The Originals and Beginnings of Nations shew it 3. The novelty and lateness of all other Histories compared with the Antiquity of the Sacred 4. The Age of men decreasing shew a former and better strength and that not without some first Cause 5. The certain course and race of Times even from the beginning of the World to the exhibiting of the Messias 6. The order of things instituted in Nature 7. The excellency of the minde of Men and Angels 8. The principles or general Rules and natural notions engendred in our mindes 9. The tremblings of Conscience in the wicked 10. The Constitution and Founding of Common-weals 11. The ends of all things profitably and wisely ordained 12. The very order of Causes and Effects which cannot be carried backward or forward infinitely To Create signifies 1. To order or constitute 2. To make something of nothing without any motion with a beck or word onely 3. The continuating of Creation or Creation continued which is the Providence of God How God made the world 1. The World was Created of God the Father by the Son and the Holy Ghost Gen. 1.2 Joh. 1.3 Job 33.4 2. Most freely without any constraint not by any absolute necessity but by necessity of Consequence that is by the Decree of his Will which Decree though it were Eternal and Unchangeable yet was it most free 3. With his beck onely or will without labor wearisomness motion or any change of himself that is not by any new action of his but by his forcible Will onely which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed decreed Isa 40.28 4. God created the World and all things therein of nothing not of any pre-existent or fore-being matter but of no matter not of the Essence of God nor of any matter Coeternal with God 5. He Created it at a certain and definite time and even at the beginning of times not from everlasting 6. God Created all things most wisely very good that is every thing in its kinde and degree perfect 7. He did it all not in a moment but in the space of six days which if it had so pleased him he could have made in an instant The end or final causes of the Creation of all things 1. The first and chief End is the Glory of God 2. The manifesting knowledge and contemplation of his Divine wisdom and goodness shining in the very Creation of all things Ps 19.1 3. The Administration and Governing of the World which is his Providence 4. To gather a Church of Angels and Men who should acknowledge and magnifie this great and wonderful Creator 5. That all other things might serve for the safety both of the soul and body of man as also for the life necessity and delight of men Gen. 1.28 Psal 8.26 The use of the doctrine of the Creation of the world viz. 1. That the glory of the Creation be given wholly to God and his wisdom power and goodness therein acknowledged 2. That neither the Son nor the Holy Ghost be excluded but each have their own parts yielded them therein 3. That as the world was created of God by the Son and the Holy Ghost so also we must know that by them Mankinde is restored 4. That seeing God created all things of nothing we must know that he is able to restore them being corrupted and ruinated into their first state again 5. That we must not refer the original of corruption to God but know that it was purchased by the faults of Devils and men Joh. 8. 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tyed to second causes or to the order by him setled in Nature but that he may either keep or alter it we should with confidence and full perswasion look for and crave those things which he hath promised yea those things which in respect of second causes seem impossible 7. Seeing all other things were created for mans use profit or happiness we above all other creatures especially being Redeemed from sin and death to Righteousness and life should for ever celebrate the wonderful known goodness of God 8. That we knowing God in as much as of nothing and through his meer goodness he created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creator should confess that to be most just whatsoever he shall do concerning us and all his creatures Jer. 45.4 9. That we should refer the use of all things to the glory of God since that we have received all
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
enjoyn'd is To have and to set up in our hearts and practices the Lord Jehovah and him onely for our God which is the main and principal scope of the whole Law And he that will abstain from the breach of this Commandment must not with the Atheist deny him that gave him Being nor with the Ignorant neglect Divine Knowledge nor with the Prophane be loose-minded towards Gods Worship nor with the Covetous Epicures Self-lovers and Papists rob God of his Honor. Now Atheism is a Monster in Nature whereby the Creature riseth against the Creator to disannul him to make him without Being who giveth Being to all to pull him out of the Throne of Heaven whose Footstool is the Earth to put down his Power who by his Power alone upholdeth all things And this is when men do but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the Word doth describe unto us And Ignorance is the next door to Atheism for where Ignorance prevaileth there can be but a poor deal of Love little Confidence and simple Service done unto the Lord And Prophaneness is a Regardlesness of God when a man being about any villany remembreth not or careth not that he is in Gods presence nor is daunted by any lets in the way also a Regardlesness of the very Worship of God when Prayer the Word and Sacraments is not used at all or without all reverence it maketh the persons infected herewith prefer any small worldly thing either of Pleasure or Profit before heavenly things Lastly the Robbing of God of his Honor is by Inward Idolatry or of the heart when Creatures are there set up where onely is the room of the Creator Now he that desires to keep this Commandment must endeavor for the Vertues comprehended therein and they are Knowledge of God Trust in God Humility Patience Hope The Love of God and The Fear of God The Knowledge of God is Knowledge To judge of God as he hath manifested himself in his Word and Works and to be moved up by that Knowledge to a Confidence Love Fear and Worship of the true God Rom. 10.14 Joh. 17.3 This true Knowledge of God is the principal part and point of his Worship and he may be known of reasonable Creatures so far forth as he will manifest himself to every one which if compared with that whereby God knoweth himself is to be accounted unperfect but if the degrees thereof be considered in it self it is also either perfect or imperfect yet not simply but in comparison that is in respect of the Superior and Inferior degree The perfect Knowledge of God is that in Creatures wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the minde The imperfect is that whereby men in this life know God though not so much as they could at first before the Fall by the benefit of their Creation Now the ordinary means to know God and which is prescribed unto us by God himself is by the study and meditation of heavenly Doctrine wherefore we must strive this way to know God and not look for from God any extraordinary and immediate Illumination except he of himself offer it and confirm it also unto us by certain and evident Testimonies And this Knowledge must be adorned with Practice without which it is not indeed Knowledge Whence poor Christians are better taught then great learned men without grace for no man knoweth more then he practiseth because what knowledge soever a man hath that he practiseth not is but a dead knowledge an inefficacious knowledge and indeed Religion is the Art of holy men not of learned men And as Knowledge thus without Practice savors of Hypocrisie so Practice without Knowledge tends to Superstition the Mother whereof is Ignorance To Trust in God Faith is To be unbottomed of thy self and of every Creature and so to lean upon God that if he fail thee thou sinkest And God doth often defer deliverance till the utmost extremity for the tryal of his peoples Faith and to strip them of other helps that they may Trust in him for till then we trust not in him as we ought So that Gods people run another course from other men though they have persecution here for their pains because they trust in the living God And in a good Cause God hath promised good Success therein therefore we are to be guided with as much confidence of safety while we Rule our selves therein according to Gods command as if we had a Prophet immediately sent us from God Now the Reason why God is ready to help us if we Trust in him is Because this our Faith in him is an Acknowledging of and an Attributing to his Power so that our Trusting in God engageth him to help us though commonly he useth not to appear a Deliverer till his people are brought to the very brink of Ruine Humility is a Vertue Humility whereby one man thinks better of another then of himself it makes a man vile in his own eyes and this is one fruit of Faith for where Christ comes to dwell he comes with a Light to make a man see his sins and what a creature he is Therefore the Spirit of true Christians is a meek Spirit they are humble gentle and little in their own eyes they set not up Pride and Ambition as other gods in their hearts but think basely of themselves in regard of their own sins and corruptions and upon consideration thereof are content to give place unto others and to yield of their own Right for the maintenance of Peace This is that true Knowledge of a mans own self which indeed is Necessary for man to have because God will be known by his own Image which he engraved in mans Nature and without it we neither aspire nor attain to that end to which we were created Patience is the Knowledge and Acknowledgement of Gods Majesty Patience Wisdom Justice and Goodness resolving through a confidence in Gods Promises and so in hope of Gods assistance and delivering to obey God in suffering those adversities which he sendeth us and willeth us to suffer neither in respect of the grief which they bring to murmure against God or to do any thing against his Commandments but in the highest extremity to retain still the confidence and hope of Gods assistance and to ask deliverance of him and by this Knowledge and full perswasion of Gods Will to mitigate and asswage our grief Thus Patience is a voluntary and continual suffering for the love of Vertue and Honesty Or it is a Grace of the Spirit flowing from Grace and Hope whereby we suffer things that are evil that we forsake not those things which are good by which we may attain to those that are better It is the Keeper of all the other Graces for when we become impatient of any good quality
yet be a sound true and saving Faith it is not the difference of degrees and measure that takes away the nature of it For Faith in regard of the extent of it admits degrees not because the Habit is encreased but because the Revelations and Objects are more and therefore those poor Christians that are yet ignorant may have a true habit and as true a Grace in the heart And though a man be more conversant in the Scripture knows more then they hath more Revelations and in that sense though he hath a greater Faith then the other yet the other hath a like precious Faith with him in regard of that Grace Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ and have true Faith though in the least degree Now in Taking Christ the stronger the Will is by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture And we must labor to believe hard things like Abraham or easie things propounded with slender Arguments like Nathaniel for if we believe in difficult cases God will make us with facility to believe them another time We must labor for the extent of Faith for the multitude of Revelations to be filled full of Faith as Barnabas is said to be and this is by studying the Word much for therein will God reveal this This Faith is the Mother of all Sanctifying Graces for by it we are ingrafted into Christ and so live the life of Faith the life of God the fruits of Faith are almost infinite for all the several and distinct branches of Piety and Charity if they be rightly performed are fruits of Faith And where there is a true Faith there is a secret perswasion wrought in the heart whereby God assures us that he is ours and we are his for we may know and be assured that Christ dyed for us and Redeemed us in particular if we can finde in our selves that we have true Faith in Christ and true Repentance for all sins And we may be assured of our Vocation if through the Mystery of the Word seconded and made powerful by Gods Spirit we are quite altered and changed from our former evil lives and have attained unto Faith and Repentance And we may be further assured That we are Redeemed and are the children of God if we finde that we have the Spirit of God dwelling in us which if we want we are none of Gods which if we have it will appear by the fruits of the Spirit in us for as Exercise begets Health and we are made fit by Health for Exercise or as Acts beget Habits and Habits are means to exercise those Acts so Assurance grounded upon the Promise enableth enlargeth and encreaseth Sanctification and Sanctification encreaseth Assurance but first see Faith and then the other as fruits of it Now Faith is wrought in us thus The Spirit comes and shews Christ to us and not onely the profit we have by him but the beauty and excellency of him it shews us what Grace is and makes us love it and then shews us Mercy Out of this we come to long after Christ and to say I would I had him Now to this work he addes a second Christ comes and tells a man I will have thee he comes and shews himself discovers himself and speaks plainly to him I am willing to marry thee Now the longing Soul hearing those glad tidings embraces the motion and the work is done We may know whether this Faith be wrought in us by reflecting upon our own hearts and considering what actions have passed through it for the works of Faith are manifest And we must use Faith in comforting our selves for whatsoever Christ hath by Nature we have it by Grace when we have Faith if he be a Son we are Sons if he be an Heir we are Heirs c. yea Faith makes a man regardless of all earthly things Those that have Faith are able to use it of themselves but many have it that do not use it and though God doth work in us all the work of Faith as it is received yet know He doth not work in us onely but by us he makes us Instruments yea we shall be called to an account for the Talent of Faith if we have it and use it not and if we use it not we shall have little enough oâ— it for the using of it is that which strengthneth Faith and makes it effectual Now that we are saved by Faith appears from these places of Scripture Joh. 3.16 Rom. 1.16 3.28 Eph. 2.8 Mark 16.16 Rev. 21.8 2 Thess 2.11 12. Gal. 3.7 9. Luke 7.50 Yet know That a man is not saved by Faith simply as it is Faith for it doth not in its own nature merit Salvation but it is said to save us in respect of its Object which is Christ not as it is a gift quality or property but as it is an Instrument to apprehend and apply this Object so that we are saved by Faith as an Instrument not for Faith as a Cause So Faith alone is said to justifie us but that Faith which is alone without other Graces doth not justifie us neither were ever any justified by Faith without Works For Faith is not onely a Perswasion that our sins are forgiven but also a thorough Repenting that our sins may be forgiven not onely a Perswasion that the Promises are true but a Holiness of living that we may have a share in those Promises not onely a Perswasion that the Scripture is true but an Obedience to Gods Will revealed therein not onely a Perswasion that Christ dyed for my sins but also such an uprightness of walking as that I crucifie him not again by my Lusts for Faith doth not onely work a good meaning in us but it doth work power in us to do good and to mortifie our affections for where Christ dwells indeed he gives power against sin and that by his Spirit and where the Understanding is fully convinced the Will and Affections follow Faith and the Desire of satisfying Lusts cannot stand together and he that trusts not God for Earthly things cannot trust him for matters of Salvation for if we have Faith in the main we will have it in particular cases We are said to Believe three maner of ways viz. 1. We believe one God that is we believe that there is a God 2. We believe God that is that God is true touching his Promises These two ways Infidels yea the Devils believe and tremble 3. We believe in God that is according to those Promises to put our whole trust and hope in God In the Doctrine of the Church mention is made of four sorts of Faith 1. Historical when men believe the Bibles History This saves not James 2.19 2. Temporary when men believe onely for a time neither doth this save 3. Miraculous proceeding from special Revelation which is now out of use
the wicked 1. The Impellent Cause is sin because it is an evil merit and deserveth evil 2. The Principal Efficient Cause is the Justice of God inflicting punishment for sin 3. The Instrumental Causes are divers Angels and Men both good and bad and all other Creatures 4. The Final Cause is That the Justice of God may be satisfied The Causes of the Cross of the godly viz. 1. The Acknowledging and purging out of sin 1 Cor. 11.32 Psa 119.71 2. The Hatred of the Devil and wicked men Joh. 15.19 1 Pet. 5.8 3. The Tryal and Exercise of Godliness Eccl. 34.10 4. Particular Defects and Failings in the Saints as in David and others 5. The Confirmation of the Truth by their Martyrdom Joh. 21.18 6. Their glorious Delivery that is the Manifestation of the immeasurable Wisdom Power Mercy and Justice of God in their wonderful deliverance 1 Sam. 2.6 7. The making of a Conformity between the Members and Christ their Head both in Affliction and Glory 2 Tim. 2.12 8. A Testimony and Confirmation of the Judgement and Life to come because Gods Justice and Truth requireth that in the end it go well with the good and ill with the bad but this cometh not to pass in this life In all Chastisements how sharp soever God is alway to be acknowledged just in laying them upon us 1. Because his Punishments though many times very grievous yet are alway less then our deserts and offences Psal 103.10 2. Because our sins are the procuring Causes of all the Evils we suffer Mic. 7.9 3. Because in all his Corrections and Judgements he remembreth Mercy Hab. 3.2 The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience viz. 1. Remission of Sins and Reconciliation unto God in Christ Rom. 5.1 8.3 2. The Necessity of Obeying God and the love which we owe him Job 2.10 Psal 3.9 3. The worthiness of Vertue that is of Obedience towards God the true Vertue Mat. 10.37 16.25 4. A good Conscience the godly being assured of Remission of sins purpose to obey God being confident of pardon in Christ resolve to suffer any thing 5. The Final Causes thereof as Gods glory Psal 119.75 Our Salvation 1 Cor. 11.32 The Salvation of others Acts 5. 6. The comparing together of Ends and Events it is better to suffer now then hereafter 7. The Hope of Recompence for the Reward is great in Heaven Mat. 5.12 8. The Example of Christ for the Servant is not above his Master Joh. 15.20 and of his Saints who have suffered before us 9. The Certain presence and assistance of God in all cases and chances of this life 1 Cor. 10.13 Psal 19.15 10. The final and full Delivery whereof are three degrees contrary to those of punishment 1. In this life when we have the beginning of eternal life 2. In our Bodily Death when the Soul is carried into Abrahams bosom 3. After the Resurrection when we shall be perfectly blessed both in Body and Soul The way to comfort our selves in trouble 1. It is our duty to acknowledge Gods Mercy to be great who might lay a heavier burthen on us 2. We must with boldness come by Prayer unto the Throne of Grace that we may put him in minde of his Mercies 3. We must thereby be drawn unto Repentance acknowledge our sins to have deserved far greater Judgements then yet we suffer and turn unto God with all our hearts 4. We must praise the goodness of God in sparing us and not pouring out the full Vials of his wrath upon us 5. We must remember That we think not our selves hardly dealt with taking heed that we murmure not nor complain against God 6. We must be patient and not discouraged under the Cross As the hand of Gods particular Providence is in all our Afflictions these three ways 1. He decreeth and fore-appointeth them 2. He effecteth them 3. He ordereth and disposeth them So his presence with us in Affliction hath these three ends or effects viz. 1. To work our deliverance from the Cross so far forth as it shall be for our good 2. To temper and moderate our Afflictions 3. To give us strength and power to bear his Affliction The fruit of Affliction viz. 1. Consideration they make men to see and consider their sins 2. Humiliation they serve to humble men in their Souls before God 3. They serve to work Amendment of life 4. Abnegation they cause men to deny themselves and relie wholly on the Mercy of God 5. Invocation they make us cry heartily and fervently unto God 6. Patience Affliction brings forth Patience Patience Experience 7. Obedience whereof we have an Example even of Christ himself Heb. 5.8 Prosperity worketh in us effects contrary to those of Affliction 1. It maketh us proud and insolent 2. It stirreth us up to serve our own wicked lusts fed by it 3. It hardneth us against the affection of Mercy 4. It maketh us cold negligent and distracted in prayer 5. It provoketh us to impatience wrath and self-confidence 6. It besots us with the love of the world and our selves alienating our thoughts from the heavenly life For what causes God humbleth his servants by Affliction 1. That all glory and praise may be given to him alone 2. That we may put away the vain confidence which naturally is in us and cleave to him alone 3. That we may be the better fitted for Mercy the better prepared to receive his gifts 4. That we may humble our selves pray repent pity others renounce the world and desire life Eternal Why the Lord sometimes defers deliverance from Affliction 1. To humble us throughly and to bring us to an utter denyal of our selves 2. That we may acknowledge from whence our Deliverance comes 3. To make us distrust the World and draw our thoughts to the life to come 4. To prevent greater evils and dangers wherein we might run God is said to deliver us two ways 1. By preservation and keeping us that we shall not come into danger 2. By freeing us from the trouble into which we are faln And this is 1. By taking the misery from us 2. By takingus from the misery Directions to arm us with Patience and to keep us from despising Gods corrections 1. In all Afflictions look as David did 2 Sam. 16.10 unto him that smiteth and know that they come not by chance but by Gods wise-disposing Providence and that purposely to breed in us true remorse 2. Consider that the Lord can adde Cross to Cross till he pull down our proud stomacks break our stiff necks and bring us to utter confusion yea that his Wrath is as his Greatness Infinite 3. Take notice of the Judgements which other men by despising the Lords corrections bring upon themselves 4. Make use of the least Cross and begin speedily to humble thy self if thy heart begin to be touched suffer it not to be presently hardned again but more and more humble
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
the wealth and peace of their people like Mordecai 2. Of Ministers is to make themselves Servants unto their people not seeking their own profit but the profit of many that they may be saved as Paul 1 Cor. 9.19 10.33 3. Of Fathers is to educate their Children in the Fear of God taking heed that they give them no evil Example nor provoke them to wrath Prov. 4.3 4. 4. Of Husbands is to dwell with their wives according to knowledge giving honor to the wife as to the weaker vessel like Abraham Gen. 6.16 5. Of Masters is to do that which is just and equal to their Servants as the Centurion Luk. 7.2 for they as well as their Servants are bound to duty 1. By Gods Law for it expresly enjoyneth many Duties to Masters 2. By the Law of Nature which hath tyed as well the one as the other to do as well as receive good 3. By the Law of Nations as appears by divers particular Laws established for this purpose 4. By the Law of Equity for one good deserveth another 6. Of every one is to be of like affection one towards another by serving one another in love according to the Apoliles Rule Rom. 12.16 Gal. 5.13 7. Of our selves towards our selves is 1. To honor God in all our ways 1 Sam. 2.30 2. To keep our Bodies that they be not made the instruments of sin 1 Thess 4.4 5 The common Vertues of this Fifth Commandment viz. 1. That General Justice which is Obedience according to all Laws that appertain unto all in respect of every ones Vocation and Calling 2. The Particular Distributive Justice which keepeth a proportion in distributing of Offices and Rewards or which is a vertue giving every one his own Rom. 13.7 3. Sedulity or Diligence or Fidelity which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office examining them and doing according to Gods Commandment those things that belong unto him constantly continually studiously willingly faithfully and chearfully 4. Gravity which is a vertue that observeth that which becometh a mans person and sheweth a constancy and squareness in words deeds and gestures that thereby we may maintain our good estimation or authority that our Calling be not reproached 5. Modesty being a vertue which hath near affinity whereby a man knowing his own imbecility and considering his place and calling wherein he is placed by God keepeth a mean and conveniency of person in opinion and in speech of himself in actions and in behavior that giving no more to our selves then becometh us we may give to others what is theirs Humility and Modesty differ onely in the end for as Modesty is towards men so Humility is towards God Gal. 6.3 6. Love or Tender Affection towards our Kindred or near Allies of Blood 7. Thankfulness which is a vertue consisting of Truth and Justice acknowledging from whom what and how great benefits we have received desiring to return mutual duties honest and possible 8. Equity which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences patiently bearing with some such errors and defects as do not enormously harm the publike safety or the private welfare of our Neighbors and covering and correcting such vices of others or endeavoring to heal and cure them God annexeth a Promise of this Commandment for these Reasons 1. To signifie how greatly he esteemeth that Obedience and how grievously he will punish those who do against this Obedience 2. To signifie how Necessary this Obedience is and so much the more to invite us to the observing and keeping thereof This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it which though to the wicked does by meer consequence through the Abuse of it turn to evil yet to the godly it is a Blessing and Fruit of Gods Love as appears by these Reasons 1. It is good as it was at first made and ordained of God Gen. 1.31 2. It tends to mans good if it be rightly used 3. It was bestowed on man before he had offended Gen. 2.8 4. It is a Promise of God to them that fear him and keep his Commandments Levit. 26.4 c. 5. The Saints have prayed and been thankful for it Gen. 28.20 6. The contrary was first inflicted as a punishment of sin and is often threatned as a token of Gods wrath which accordingly hath been often inflicted on Transgressors Lev. 26.15 who meritoriously have incurred it This Promise of long life includes a Blessing of all earthly things Now there is a Right to earthly things two ways or the Right unto the Earth is twofold 1. Civil which stands good before men by their Laws and Customs Thus men are called Lords of their Land and so the Turk at this day is a mighty Lord of a great part of the whole World 2. Spiritual which is warrantable and approved with God himself Such Right and Title had Adam to all the World before his Fall which he lost by his Sin both from himself and all his Posterity but yet in Christ the same is recovered to all the Elect In regard of this Right the Meek are said to inherit the Earth Mat. 5.5 So that it is most evident the Turk and all Unbelievers and ungodly persons are but Usurpers of those things which otherwise Civilly they do lawfully possess For all our Right to the Earth was lost in Adam and is onely recovered by Christ so that till we have our part in him we cannot justly with a good Conscience possess any part of the Earth for he is Prince of the Kings of the Earth Rev. 1.5 and the High Lord of all the World Though long life be here promised as a Blessing yet may the Righteous have their days shortned for their good as in these and such like respects 1. That they may be taken from the evil to come 1 Kings 14.13 2. That they might be made an example to others 1 Kings 13.24 3. That by a temporal death eternal Condemnation might be avoided 1 Cor. 11.32 4. That their chiefest and greatest Reward might be hastned Gen. 5.24 Heb. 11.5 The Promise of long life and Prosperity is not so appropriated to this kinde of Righteousness as if it appertained to no other but in these and such like particular respects 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law and a good foundation for the performing of all duties to man 2. Because Performance of duties to Parents is a special means under God of prospering and living long whereas rebellious children hasten their own sad ends 3. Because Parents are a special means to procure the welfare and long life of their children partly by provident care and partly by fervent and frequent Prayer 4. Because Disobedience draweth down much mischief on the heads of children and many ways doth often
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.
Revenge when a man hath carried a grudge in his heart long before 2. Without Deliberation when a man without all former malice is suddenly carried by fury and anger to slay another This kind is distinguish'd from the other by the name of Manslaughter 2. Casual killing commonly called Chance Medley when a man killeth another having no purpose to hurt him Now this Commandment is not to be understood of Casual but Voluntary killing And the Presumptions of this Casual killing may by these viz. 1. If a man kill another having no ill-will or anger towards him nor to any other for his sake neither is moved thereto by Covetousness or any Affection 2. If he be doing the lawful duties of his particular Calling 3. If he be well occupied doing some lawful work beside his Calling 4. If he be doing a thing which he ordinarily practiseth keeping his usual place and time Killing is not always Murther for God gives a man power to kill three ways viz. 1. By the written Word Thus Princes and Governors and under them Executioners are allowed to kill Malefactors that deserve death and thus Soldiers are warranted to kill in a lawful War 2. By an extraordinary Commandment and so Abraham might lawfully have killed his Son if the Angel of the Lord had not staid his hand Gen. 22. 3. By an extraordinary instinct which is answerable to a special Commandment and so Phineas slew Zimri and Cozbi without guilt of Murther Psal 106.30 31. Murther is either 1. In the Minde onely as Anger Hatred Envying Malice c. 2. By Action 1. In the Gestures onely by our outward Members 2. In the Deed it self And this may be either By the Tongue in speech By the hand or otherwise Murther is a most grievous sin for these Reasons viz. 1. Because it is the Destruction of a Little World as Man is rightly called wherein the wonderful Wildom Power Providence and Mercy of God doth as much appear 2. Because it is the Defacing of Gods Image which is in every man This Reason is rendred in the first Law against Murther Gen. 9.6 David might not build the Temple because he had shed blood 3. Because it is an Encroaching upon Gods Office to whom alone it belongeth to call men when it pleaseth him out of this world And God hath not made man with such offensive parts as he hath done other Creatures 4. Because it is the greatest breach of Love and Peace and so the greatest sin against man Joh. 8.44 Therefore the sin of Murther singularly is said to desile the Land Numb 35.37 To avoid this horrible sin of Murther let us sly these sins especially 1. Pride the very Fountain of Contention which Murther followeth for Pride will endure nothing and is so wasteful upon it self that the Poor may starve and perish without relief 2. Covetousness for he that is greedy of gain will hunt after the precious life of man Prov. 1. 3. Riotness Drunkenness and Whoredom whereon much bloodshed hath followed and Self-murther 4. Hard heartedness when we have objects of pity for we make our selves accessary of their death who perish whom our relief might have preserved Prov. 21.13 Cruelty is one main Breach of this Commandment The Properties whereof are these viz. 1. In the very look and countenance Such was Cains towards Abel Gen. 4. and Labans against Jacob Gen. 31.2 2. In the behavior when it is harsh and churlish Such was Nabals 1 Sam. 23.3 3. When any way too much severity is used by the Rich towards the Poor by Officers towards Malefactors or by Governors towards such as are under them expressing a hateful minde towards them 4. In the unmerciful usage of the dumb Creatures working them without Reason pinching them in things necessary beating or killing them without mercy or otherwise using them so as they grow diseased thereby All these shew a cruel minde Prov. 12.10 5. In revenging Injuries for we must not revenge our own wrongs but leave that to God to whom it properly belongeth Rom. 12.19 Motives to perswade us to lay aside all private Revenge viz. 1. Let us lay before us the Example of Christ the Author and Finisher of our Salvation 1 Pet. 2.21 2. Let us set before us the Example of the faithful Servants that have lived in all Ages in the time of the Law and under the Gospel 3. It is Gods proper Right Office and Royalty it belongeth to him peculiarly to take vengeance and therefore is called The Lord God the Avenger Psal 94.1 4. God hath graciously passed his Promise to us That himself will take our cases into his hands and pay them home that do oppress us Rom. 12.29 It were now a fruit of infidelity to revenge our selves and not believe him at his Word 5. The consideration of the forgiveness that our selves receive at the hands of God Col. 3.13 6. It is against all good Law Right Reason and common Sense that any one man should be both Accuser Witness Judge and Executioner but every one that taketh upon him to right his own cause and to revenge himself doth all these Murther may be committed as wel against the Soul 1 Cor. 8.11 as the body of a man even when he is an occasion of his stumbling and falling into sin As thus 1. Ministers murther or at least make themselves guilty of murthering the Souls of the people committed to their charge when as through their default any of them perish Ezek. 3. 2. Parents and Masters and all private Governors are Murtherers if by their neglect or bad example their Children Servants or Pupils perish by Ignorance Prophaneness or any other sinful course of life which they might have amended in them by teaching charging reproving requiring and by good example 3. Every one that maketh his Neighbor drunk Hab. 2.15 stirreth him up to strife inticeth him to any sin or doth countenance favor and defend it to the heartening of a man on therein to his destruction shall answer as a Soul-murtherer As the very act of murther is a most odious sin so also are the degrees thereof as Railing Anger and the like For 1. The heart and tongue is hereby set on fire of the fire of Hell Jam. 3. 2. To sin thus is to be a Murtherer before God for He that hateth his brother is a Man-slayer 1 Joh. 3.15 3. It is the proper Brand of the Wicked His throat is an open Sepulchre the poison of Asps is under his lips his mouth is full of cursing and bitterness Helps to avoid Rash Anger and all such murtherous Affections may be such as these viz. 1. To consider our own weaknesses and sins Gal. 6.1 2. Tit. 3.2 2. To consider wisely the Providence of God in all indignities that are by any man offered to us as David did when Shimei cursed him 2 Sam. 16.10 3. To avoid the company of froward and hasty persons by whom thou mightest be provoked Prov. 22.24 even as a man keepeth Gunpowder
worse sense 24. To defend an evil Cause and impugn the contrary 25. To write or spread abroad infamous Libels 26. To raze Deeds or any Testimonial Evidences 27. To counterfeit another mans hand or to forge any thing 28. To suppress the Truth whether by fraud violence favor or by any other means 29. By delivering our judgement of any person or thing in words of a double sense 30. To refuse to give Testimony when we can and ought being lawfully thereto required by the Magistrate 31. To deny to give an account of our Faith when Error stands in competition with Truth 32. To lye though it be for never so good an end Zech. 13.3 The Vertues required in this Commandment viz. 1. A Rejoycing for the Credit and good Estimation of our Neighbor Gal. 5.22 2. Willingly to acknowledge that goodness we see in any man whatsoever and onely to speak of the same Tit. 3.2 Moreover we must withal desire receive and believe Reports of our Neighbors good Acts 16.1 2 3. Notwithstanding this must be so performed by us that in no wise we approve or allow of the vices and faults of men 2 Chron. 25.2 27.2 3. Fairness of Minde being a vertue taking well things well or doubtfully spoken or done and interpreting them in the better part as far as there are any reasonable causes to induce thereto and doth not easily conceive suspitions neither sticketh upon suspitions though they be such as are just and have reasonable causes nor determineth ought by them unless the Honor of God be interested therein yea to interpret a doubtful evil to the better part 1 Cor. 13.5 7. Gen. 37.31 32 33. 4. Not to believe an evil Report running abroad amongst the Common People by the whispering of Talebearers as it were by Conduit-pipes Psal 15.3 Jer. 40.14 16. Prov. 25.23 5. Taciturnity or Silentness which withholdeth in silence things secret and unnecessary to be spoken where when and as far as is needful and avoiding overmuch babling and talkativeness to keep secret the offence of our Neighbor except it must of necessity be revealed Prov. 10.12 Mat 1.19 18.16 Contrary hereto is prating and foolish pratling also Peevishness and Morosity 6. To get a good Name and Estimation among men and to keep the same when we have gotten it Phil. 4.8 Now a good Name is gotten thus viz. 1. If we seek the Kingdom of God before all things repenting us of our sins and with an earnest desire embrace and follow after Righteousness Prov. 10.7 Mark 14.9 2. We must have a care both to judge and speak well of others Mat. 7.2 Eccl. 7.13 3. We must abstain from all kinde of wickedness for one onely vice or sin doth obscure and darken a mans good Name Eccl. 10.1 4. We must in all things earnestly seek for the Glory of God onely and not our own Mat. 6.5 6. 7. Truth which is a firm Election in the Will whereby we constantly embrace true Sentences and Opinions speak that which is true keep Covenants and Promises and avoid all deceitful dissembling both in speech and outward gesture and all to the Glory of God and the Safety of our Neighbor Repugnant to this vertue are all Lyes as well Lyes of courtesie called Officious Lyes as others also vanity or levity and the like 8. Simplicity which is open Truth without wrinkles or circumlocutions a vertue which doth properly and plainly speak and do such things as are true right and honest with a single heart To this is repugnant Doubleness in Maners and Conversation 9. Constancy being a vertue not departing from the known Truth neither altering purpose without good and necessary causes but constantly speaking and doing such things as are True Just and Necessary Contrary whereto is Lightness and Pertinacy 10. Affability or Readiness of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary cause Rash Censure of men being a high breach of this Commandment may be committed these many ways viz. 1. When things are well done to carp and cavil at them without cause that is just 2. When actions and speeches indifferent are taken in the worse sense 3. When upon light occasion and uncertain Reports we suspect and surmise evil of our Neighbor 4. When we see any want in our Neighbors speech or behavior to make it worse then it was or indeed it is 5. When we spread abroad and publish the wants of men to defame them which might better be concealed and in Conscience and Charity ought so to be 6. When we speak nothing but the Truth of another yet withal do insinuate thereby some evil of the party in the hearts of the hearers This is a pestilent practice and too much used 7. When in hearing the Word Preached and sins reproved in the Congregation some misapply the same with spight against the Ministers person or his Ministery Reasons against Rash Judgement viz. 1. The practice of it cannot stand with Christian Charity for Charity bindes us to walk in Love and Love suspecteth not evil but thinks the best always 2. When thou seest a man erre consider thy self art or may be guilty of the like or worse 3. Consider That God the Father hath committed all Judgement unto his Son who now judgeth by his Ministers 4. Consider That thou art unable to judge aright of other mens actions being ignorant of many circumstances thereof for thou knowest not haply with what minde or to what end the action was done nor the cause why he did it nor the state of his person nor the maner of his temptation thereto 5. He that gives rash Judgement of another is worse then a Thief that steals away a mans goods for he robs him of his good Name which Solomon saith is to be chosen above great riches Prov. 22.1 Three things Required in judging of others aright viz. 1. We must have recourse to the cause of our Judgement for if the Cause be insufficient then our Judgement is Rash and unlawful 2. We must have Authority and Warrant by lawful calling to give Judgement or else some thing which is answerable thereto though the Judgement be private for private men in private Judgement though they want this Authority by a lawful calling yet if they have that which is answerable thereto that is the Affection of Christian Love then they may judge 3. We must alway have a good end of our Judgement that is the Reformation and amendment not the defarning of our Brother Since Truth is the chief and principal thing required in this Commandment consider in the last place that there is a fourfold Truth viz. 1. Of Judgement when a mans Judgement agreeth with Gods Word which is the Touchstone of Truth So as the Principles of that Religion which he professeth and his opinion concerning the same are ground thereon and may be warranted thereby This is the ground of all the rest to which must
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
they are able to return unto God and obey him Neither that we ought to seek any other cause before or above mans Will for which others receive or retain others refuse or cast away Divine Succor and Aid in a voiding Sin and do after this or that maner order and institute their Counsels and Actions Contrary to this Opinion do we learn out of the Sacred Scripture That although by Nature so much of God and his Will be known to all as may suffice for taking away all excuse from them of sin and although it be manifest That many Works morally good may be done even of the Unregenerate and the Will doth freely in them make choyce either of good or evil yet no work pleasing to God can be undertaken or performed by any man without Regeneration and the especial Grace of the Holy Spirit Neither can more or less good be in any mans Counsels or Actions then God of his free and purposed goodness doth cause in them Neither any other way can the Will of any Creature be inclined then whither it shall seem good to the Eternal and good Counsel of God and yet all the actions of the created Will are wrought freely whether they be good or bad Now Free-will to outward good actions without an inward Faith and Obedience is not Free-will to good for outward actions good in themselves are made evil by want of inward Faith and Obedience which is onely in the Regenerate whose Wills are not taken away but corrected as which before would onely that which is evil will now that which is good Eph. 2.10 which being inclined moved and governed by Gods Spirit will themselves of their own accord and are able to work do well and work well that is because God worketh good things not onely in them but also by them as joynt-workers with him Phil. 1.6 and in them both the will and the deed even of his good pleasure Phil. 2.13 To do any thing with free arbitrement and will is to do any thing upon a fore-deliberation according to the Will of God sometimes simply and sometimes in some respect onely yea and against it also sometimes in some respect but never simply against it for the liberty of working is not taken away in any creature when God is said so to rule and bend their Wills that they be not inclined any other way then whither God will have them inclined either simply or in some sort And there is no such will of free working as excludeth all action and working of the first Cause guiding inviting and bending the Creatures Wills whither it self listeth The Wills of Angels and Men are so the causers of their actions that nevertheless they are carried by the Secret Counsel of God and his Power and Efficacy which is every where present to the chusing or refusing of any object and that immediately by God or mediately by Instruments some good some bad as it seemeth good unto God to use so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God therefore God is said to be absolutely perfectly and simply his own and at his own Will but man onely voluntary and free in some respects The Will is able notwithstanding not onely to withstand God moving it but also of its own proper motion to assent and obey him it self exercising and moving her own actions and yet this is to be understood of the actions of the Will not of the new Qualities or Inclinations which it hath to obey God for these the Will receiveth not by her own operation but by the working of the Holy Ghost And the Will of man withstanding the Revealed Will of God is yet guided by his Secret Will and therefore resisting doth not resist for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those even in those who most of all withstand Gods Commandments Neither yet are there contrary Wills in God for nothing is found in his Secret Purposes which disagreeth with his Nature revealed in his Word and God openeth unto us in his Law what he approveth and liketh and what agreeth with his Nature and the order of his Minde but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments And though God be chiefly the Mover of wicked Wills yet is he not the Mover of the Wickedness of the Wills for they disagree from the Law not as they are any way ordained by the Will of God but as they are done by Men or Devils by reason of this defect that either they do not know the Will of God when they do them or are not moved by the sight or knowledge thereof to do it that is they do it not to that end that they may obey God who will so have it For this Reason God cannot be the Author of the wickedness of the Will Besides though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves nor to turn unto God of our selves without the operation of his holy Spirit yet our inclinations bent by his Spirit the Will works freely though God works by it as an Instrument otherwise the Will were idle which cannot be And albeit God was able to have wrought what he would without the Will yet because he will work by the Will the working of the Will is not in vain nor can God hence be said to will the actions of sinners as they are sins but he wills them as they are Punishments of sins and the execution of his just Judgement And we must know That what liberty of Will we have to do good or to will it is onely but in part viz. as we are regenerated by his holy Spirit but not in whole and full neither in that degree in which before the Fall we had it and shall have in the life to come And although the Unregenerate are able to will onely those things which are evil yet they will them without constraint even by their own proper and inward motion and therefore freely but the will and ability to do good Works is no more in their power then the Creation for the liberty which is in man now after the Fall and not yet regenerated and recovered is the very bondage of sin yet God had made man such a one as was able to perform that Obedience which he requireth of him Wherefore man by his own fault and folly losing and of his own accord casting away this ability God nevertheless hath not therefore lost his Right to require Obedience from him Six things concur to constitute and make the liberty of the will viz. 1. An Object whether it be any end proposed which still is considered as good or the means whereby the end is attained 2. The Minde knowing and understanding the Object 3. The Will alike and equally apt to chuse and refuse the
VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another
pleasures sake Matth. 12.36 4. Other under a colour of Love called Officious Lyes when one thinketh by them to do his Neighbor good 5. Dissimulation when one faineth that which is not or disguising when one hideth that which is to the end the contrary may not appear or seem to be Truth in speech is twofold viz. 1. Of the thing spoken when a mans speech is framed to the thing as it is indeed or as near as possible may be 2. Of the minde wherein it is conceived when one swears as he thinketh or is in Conscience perswaded of the thing The breach in speaking untruth is either 1. In lying which is against a mans knowledge judgement or 2. In speaking untruly which is upon error and rashly Men sin in lying 1. Publikely when being called to witness a Truth or matter they speak not the known Truth also when men go to Law for a light cause or no cause at all and so are the cause of Perjury when the Lawyer pleadeth an evil Cause and when the Judge maketh not diligent enquiry into the matter ere he give Sentence 2. Privately By prejudicing the good-name of their Brethren in reviling backbiting slandering c. By flattering when a man hideth the hatred of his heart with feigned words By false Witness we sin against 1. God whose Commandment is broken 2. The Judge who is deceived 3. The Hearers who are brought to have an uncharitable opinion of our Neighbor without cause 4. The Commonwealth which is disquieted 5. Our Neighbor who is hurt by being defamed 6. Our selves by corrupting our own Souls with a pestilent Lye The common distinction of Lyes viz. 1. An Officious Lye which is the telling of an untruth meerly to save a mans life or his Neighbors or their goods their freedom or peace without intending any hurt unto another And this kinde of Lye hath found some favorers but the least evil must not be done that good may come of it 2. A Pernicious Lye which is the telling of an untruth to deceive and to hurt our Neighbor for some base gain or out of malice or the like This is an essential property of the Devil 3. A Jesting or Sporting Lye which is the telling of things not true for the recreation of the hearers This is also a sinful vanity in all such as use it Rules to be observed that we may do our duty aright towards the maintaining of the credit and good name of our Neighbor viz. 1. We must have a good opinion in Charity of our Neighbor and a desire of his credit especially when he is well reported of 2. We must speak of what is good in our Neighbor to his praise and commendation 3. We must conceal and hide the infirmities of our Neighbor sparing to speak of them to his disgrace 4. If any thing be done by our Neighbor that may have a tolerable construction we must so construe it and not in the worst sense 5. To stop our ears against all slanderous Tales and Reports against our Neighbors credit and when he hath done ought amiss to grieve for it and endeavor to repair his credit by seeking to bring him to Repentance In this Commandment is forbidden 1. Unjust and false Accusations or suborning False Witnesses such shall perish Prov. 6.19 21. to accuse or witness against one falsly 1 Kings 21.13 2. To accept slight Witness against a man and proceed thereon to Sentence of Condemnation or to belye the Truth by giving false Judgement for Bribes or Affection 3. Envy Disdain of others desire of a mans own glory 1 Tim. 6.4 1 Pet. 2.1 4. Evil Suspitions 1 Tim. 6.4 1 Sam. 17.28 Acts 28.4 Here are condemned hard Censures and sinister Judgements against our Neighbor Mat. 7.1 2. Acts 2.13 14 15. 1 Sam. 1.13 5. A relation of the bare words onely and not the sense and meaning of our Neighbor Mat. 26.59 61. 6. A Lye whereby every falshood with purpose to deceive is signified whether in words or in deeds or concealing the Truth or any other way whatsoever be it for never so great a good to our Neighbor Lying is said to be the speaking of any thing contrary to Truth against knowledge with an intent or purpose to deceive because if unwillingly an untruth be told it is no Lye and if a Truth be told the person telling thinking it false it is a Lye in him for it is not that which a man speaketh but the maner how he speaketh that makes it a Lye Psal 12.2 Lying is expresly forbidden Levit. 19.12 Psal 5.6 101.7 Ephes 4.21 This Sin makes a man like the Devil himself Joh. 8.44 7. To pronounce unjust Sentence in Judgement to rest in one Witness to accuse another wrongfully to betray a mans Cause by delusion 1 Kings 21.12 13. Deut. 17.6 8. Openly to raise forged tales and reports of our Neighbor or privily to devise the same Rom. 1.20 Levit. 19.16 1 Tim. 5.13 to spread abroad flying tales or to feign and adde any thing unto them Prov. 26.20 21. 2 Cor. 12.20 To receive or believe those tales which we hear of others Exod. 23.1 1 Sam. 24.10 Slandering and backbiting Thou shalt not walk about with tales saith the Lord Lev. 19.16 9. To accuse our Neighbor for that which is certain and true through hatred and with an intent to hurt him 1 Sam. 22.9 10. Psal 52.1 2 3 4. 10. To open or declare our Neighbors secrets to any man especially if he did it of infirmity Mat. 18.15 Prov. 11.13 11. All babling talk and bitter words Eph. 5.3 Joh. 19.34 12. Flattery whereby we praise our Neighbor above that we know in him Prov. 27.6 Acts 12.22 This is a grievous sin in the Ministers of the Word 1 Thess 25. Jer. 6.13 14. Rom. 16.18 Dissembling against Truth with fawning insinuations for by-respects as by extolling him for Liberal who is vainly Prodigal or him for Frugal who is miserably Covetous Such will be cursed Prov. 14.24 13. Foolish and over-confident boasting Prov. 27.1 2. To be possessed with vain-glory and self-love which is the fountain of all Disgrace-doing unto our Neighbor 1 Tim. 6.4 14. To have ears open to false Rumors Thou shalt not receive a false tale faith the Lord Exod. 23.2 15. To be long-tongued more ready to blaze abroad the infirmities of others then to amend our own 16. In the heart to judge ill of our Neighbor without apparent cause or for some infirmities to pass Judgement against any man This is a most common vice though thereby we usurp Gods Office Rom. 14.4 and bring the Judgement of God upon our selves Mat. 7.1 17. False Records Ezra 4.19 18. Deriding and mocking the godly as the children did Elisha 19. To conceive a thought of prejudice wrongfully against his Neighbor 20. To envy the prosperity of our Neighbor 21. To seek onely our own good Report 22. To be suspicious 1 Cor. 13.5 23. To take mens sayings and doings alway in the
Joh. 6.63 4. The Word and the Ministery of the Word are as instruments which the Lord is pleased to use in this blessed work Jam. 1.18 The Difference betwixt Regeneration and Creation viz. 1. In our Creation Christ was onely a Worker but he is the very Matter of our Regeneration we are of his Flesh Eph. 5.30 2. The Relation that then was betwixt Christ and Man was Creator and Creature but here the Relation is Head and Body We are members of his Body Eph. 5.3 so that the Bond is now much nearer 3. The Being which then we had was from Adam but the Being which now we have is from Christ being flesh of his flesh Eph. 5.30 4. That Being was but Natural this is Spiritual for that which is born of the Spirit is Spirit Joh. 3.6 5. Man might then wholly fall from that estate wherein he was as indeed he did and yet Christ remain as he was Now it cannot be so for the Saints fall not totally and finally O the Riches of Gods Mercy who might justly have left fain Man as he did the evil Angels The Difference between one and the same work in the Regenerate and Unregenerate being sin in the one not in the other and that for these Reasons viz. 1. Because the Regenerate are reconciled to God the Unregenerate are not 2. The Regenerate work to the Glory of God the other quite contrary 3. In both of them the work is imperfect but the one is covered by Christs Righteousness the other not 4. The work of the godly is joyned with a beginning of Obedience but the work of the ungodly with Sin reigning Of Regeneration or the New-Birth there be four degrees viz. 1. The birth of a pure and holy Minde hating Sin and loving the Law Rom. 7.16 2. A stirring and moving in holy Duties which is a ceasing to do evil and a learning to do well doing the Duties of Piety towards God and of Love towards Man Psal 34.12 3. An earnest desire of Food whereby this new life may be maintained 1 Pet. 2.2 4. A growing up towards mans estate in Knowledge and Holiness 2 Pet. 3.18 The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost 1. By creating in the Minde a Saving Faith which unites a man unto Christ and as a hand applieth Christs Purity that is his Obedience to the Heart Acts 15.9 2. When a man is in Christ the Holy Ghost purgeth and purifieth the Heart inwardly by mortifying all the Corruptions in the Minde Will and Affections and by putting into it inward Holiness whereby the Image of Christ is renewed Joh. 15.2 We may know whether our selves be Regenerated by the signs thereof or these fruits of the Spirit 1. A true touch of Conscience for our sins both Original and Actual 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions 3. An earnest desire or true Spiritual hunger and thirst after Christ and his Righteousness testified by our constant and diligent use of those means the Word Prayer and Sacraments wherein God gives Grace and assurance of Mercy 4. An unfeigned turning unto God from all sin by new Obedience having a constant purpose of heart not to sin and a godly deavor in life to please God in all things X. COnversion is a change or mutation of a corrupt Minde Life and Will into a good stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen on which ensue Good Works or a life directed according to all the Commandments of God This Conversion of a sinner is not the change of the Substance of a man or of the Faculties of the Soul but a renewing and restoring of that Purity and Holiness which was lost by Mans Fall with the abolishment of that Natural Corruption that is in all the powers of the Soul This is the work of God and of him alone who doth it not first in one part then in another but the work both for the beginning continuance and accomplishment is in the whole man and in every part at once specially in the Minde Conscience Will and Affections yet this Conversion is not wrought all at one instant but in continuance of time and that by certain measures and degrees though in the very first act and degree of Conversion the sinner is both justified adopted and incorporated into the Mystical Body of Christ Now we must know That man willeth not his own Conversion of himself by Nature either in whole or in part but by Grace wholly and alone because of the want of that Original Righteousness which was in man by Creation as also now by reason of his proneness and inclination to that which is evil and to nothing that is truly good Gen. 8.21 Rom. 8.7 for all Natural Free-will of man in things Spiritual is directly excluded Phil. 2.13 yet mans Will hath a work in doing that which is good not by Nature but by Grace for when God gives man power to will good things then he can will them and when he giveth him a power to do good then he can do good and he doth it for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit yet is there a Supernatural co-operation by Grace enabling man when he is to be converted to will his Conversion 1 Cor. 15.10 Thus we see that man willeth his Conversion in the act thereof but yet it is God that worketh that will in him it is not of himself as the blasphemous Idolaters affirm which here offering it self to our consideration may not be thought any great digression to speak a word or two thereof This liberty of the Will is a Power Right or Ability proper unto a reasonable Nature to will any thing to chuse or refuse any object represented unto it by the Understanding and to move it self by her own proper motion without any constraint or violent compulsion from any external cause Free-will before the Fall was a fitness or aptitude in man to chuse good or evil after the Fall in man unregenerate a proneness onely to chuse evil in the Regenerate a mixt aptitude partly to do good partly evil in the Glorified to will good onely Now the state of the principal Question about Free-will is this Whether as man averted himself from God and corrupted himself so on the other side he be able of his own strength to return to God and to receive Grace offered by God and to amend himself And further Whether the Will of man be the first and principal Cause why some are converted others persist in their sins as well of the converted as not converted others are more others less good or evil some after one maner some after another doing good or evil Now the erroneous Adversaries to this Question answer it thus That so much Grace is both given of God and left by Nature to all men that
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they