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
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 it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
Baptism succeeds Col. 2.11 12. 2. The Jews practice in a faithful observance of this Ordinance as of Abraham Zachary Elizabeth Joseph and Mary 3. The practice of the Christians who believing were themselves and their whole houshold Baptized Acts 16.15 33. under which whole houshold children might probably be comprised 4. Christ embracing and blessing such children as were brought to him and rebuking those that would have kept them from him Mat. 19.13 5. Gods promise made to them Gen. 17.7 Acts 2.39 as the seal for confirmation whereof God offereth Baptism 6. The right they have to Gods Kingdom Mat. 19.14 Baptism is an evidence of that their right 7. The constant continued custom of the true Catholick Church which ever since the Apostles time hath afforded the Sacrament of Baptism to children Touching the necessity of Baptisms we must know that things are said to be necessary two ways 1. Absolutely so as the thing cannot possibly be without it thus Baptism is not absolutely necessary as a cause for then should it be equal to Gods Covenant Christs Blood and the work of the Spirit 2. By consequence so as according to that course and order which God hath set down things may not well be without them Thus Baptism is by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof by reason of our dulness in conceiving things Spiritual of our weakness in believing things invisible To this Sacrament of Baptism the Papists attribute too much making it a plain Idol by their opinion 1. Of the necessity thereof in such degree as that they hold if any dye unbaptized he cannot be saved 2. Of the efficacy thereof in such degree as they hold it giveth grace by the work it self thereby equalling it to the very blood of Christ taking away the peculiar work of the Spirit and the use of the grace thereby The differences of Circumcision and Baptism viz. 1. In Rites for the same are not the Rites of Circumcision and Baptism 2. Circumcision promised grace for the Messias to come Baptism for the Messias exhibited 3. Circumcision had a promise of a corporal benefit a testimony that God would give a certain place for the Church in the Land of Canaan until the coming of the Messias Baptism hath no promise in particular of any temporal benefit other then what flows from the influence of a a general promise made to godliness 1 Tim. 4.8 4. Circumcision did binde to the observing of the whole Law Ceremonial Judicial and Moral Baptism bindeth us onely to faith and amendment of life that is to observe onely the Moral Law 5. Circumcision was instituted for the Israelites Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church 6. Circumcision was to continue until the coming of the Messias Baptism shall continue until the end of the world Baptism and Circumcision agree thus 1. In the chief and principal end whereas in both is sealed the Promise of Grace by Christ which is always one and the same 2. By both of them is wrought our receiving into the Church 3. By both is signified Regeneration ye are circumcised in Christ with Circumcision made without hands For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart Deut. 18.16 30. Acts 7.51 So Baptism telleth us that being once dead unto sin we are to live unto righteousness that all we that have been Baptized unto Jesus Christ have been Baptized unto his death c. and must walk in newness of life c. Rom. 6.3 For we have put on Christ by Baptism Gal. 3.26 The Reasons why Christ was circumcised 1. That he might signifie that he was also a member of that circumcised people 2. That he might shew that he received and took our sins on himself that he might satisfie for them 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf 4. The circumcision of Christ was a part also of his humiliation and suffering Reasons why circumcision is abolished viz. 1. Because the thing signified which was the Messias is exhibited 2. Because circumcision was instituted for the severing of the Jews from all other Nations but now the Church that difference being abolished is collected and gathered out of all Nations The chief and proper ends of the institution of Baptism viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects which is as it were gathered by the Word and Baptism 2. To be a confirmation of our faith that is a testification that Christ washeth us with his blood that he bestoweth on us Remission of sins Justification and Regeneration or To be the sealing of God and also the sealing or obsignation of the Promise of Grace and a testimony of Gods will that he giveth us these gifts at this present and will give them ever henceforward 3. To be a testification of our duty towards God and a binding of us and the Church to the knowledge and worship of God into whose Name we are Baptized we binde our selves in Baptism to thankfulness namely to Faith that is to receive the promised benefits with faith and then withal unto repentance and amendment of life 4. To be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and deliverance thereof from it Mat. 20.22 In regard whereof Baptism is compared unto the flood for as in that general Deluge some were shut into the Ark the rest of mankinde perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered 5. To signifie the unity of the Church for Baptism is a binding of the members of the Church among themselves to mutual love because when it severeth and distinguisheth the members of the Church from others it doth also joyn and unite them among themselves 6. To be a Token and Symbole of our receiving and entrance into the Church Hither appertain all those places in Scripture in which those who were become Christians are said to have been presently Baptized 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ that the Baptized may have occasion to teach and learn who is the Author and what is the meaning or signification of Baptism The Type of Baptism was Noahs Ark born up by the waters wherein the Church which then was in Noahs family was saved 1 Pet. 3.21 And though Baptism be a mark of the true Church yet may not the Papists thereby challenge theirs to be the true Church for Baptism severed from the true preaching of the
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
Satan doth labor with to weaken shake cut down the Faith of Gods children viz. 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked how imperiously and prosperously they domineer and revel it in the world whilest himself lies trampled on by their Insolencies Oppressions and Prophane Censures But this the childe of God may repulse by considering and understanding with David the end of these men how suddenly they are destroyed perish and come to a fearful end 2. He curiously observes all seasons and advantages therefore if he findes us cast down with some sad and heavy accident he presently afresh represents unto the view of our Consciences the many and great sins of our unregeneration in their foulest shape to cause new unnecessary doubtings distrusts and fears to loosen the hold of our Faith But this the childe of God must repel by reflecting on his All-sufficient Savior 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness and eternal enjoyment of endless joys in Heaven Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation and of the attainment of that excellent weight of glory But this the childe of God must resolutely repel by the power of Prayer knowing that God who hath promised is Omnipotent and able to perform Faithful and true and will perform 4. If Satan by the violence of some temptation be able to hale us again into some gross sin to which we were principally obnoxious before our Calling then from thence he draws and enforces upon us discomfortable and Faith-killing Conclusions and presently infers upon such relapses that we have deceived our own Souls that our Holiness is but Hypocrisie our Faith but Temporary and our Conversion but Counterfeit But this the childe of God must overcome by speedy renewed sound Repentance The two main pillars which support our Faith in the recovery of Grace 1. One without us which is the Author of Grace even God in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man still remaineth to move him to renew his Spirit and that is even his own free mercy and goodness 2. The other within us that is the Seed of Grace which is not corruptible but incorruptible 1 Pet. 1.23 called The seed of God 1 Joh. 3.9 which is the holy Sanctifying Spirit of God and compared by Christ to a Springing well whence flow Rivers of water of Life Joh. 7.38 39. whereby Supply and Repair of Grace if it fail by reason of infirmities may be made renewed and recovered through Repentance How Faith and Hope differ 1. Faith embraces the present benefits of God and his Will towards us Hope embraces the effects and fruits which are to come of this present and perpetual Will of God 2. Faith is that which maketh those things to be which are hoped for and which sheweth those things which are not seen but Hope that is seen is not Hope for how can a man hope for that which he seeth Wherein Faith Hope agree viz. 1. In the Author and Worker of them both which is Gods Holy Spirit For as Faith is a fruit of the Spirit Gal. 5.22 so we abound in Hope through the power of the Holy Ghost Rom. 15.13 2. In the common matter for both of them are saving and sanctifying Graces As we are saved by Faith Eph. 2.8 so also by Hope Rom. 8.24 And as by Faith the heart is purified Acts 15.9 so he that hath Hope purgeth himself 1 Joh. 3.3 3. In the Ground of them both being grounded on the Promises of God 4. In the Properties of Assurance and Patience Heb. 6.11 10.22 5. In Continuance which is onely till they have brought us to the possession of the Inheritance promised 1 Cor. 13.13 in which respect Love which continueth even in Heaven is preferred before them both 6. In many excellent Effects as A clear and quiet Conscience An utter denyal of a mans self A casting himself wholly on Gods grace A patient bearing of Crosses and perseverance unto the end The childe of God may not doubt of his Salvation for these Reasons 1. Because it favoreth the Opinion of the Papists against the Truth 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear 3. Because it doth quench the motions of the Spirit and all goodness 4. It taketh away our Patience in Troubles and willingness to undergo them 5. He that doubteth hereof bewrays his ignorance of Gods Word and his unbelief A man may ought to be certain of his Salvation from these Arguments 1. From the Example of Job Job 19.95 2. From the words of Paul 2 Cor. 5.1 Rom. 8.14 3. It was Pauls own perswasion of himself Rom. 8.38 4. The Spirit is the Earnest of our Inheritance Eph. 1.14 5. He that believeth shall be saved Mark 26.16 Joh. 3.16 We may be assured that we are the children of God by these five infallible Signs 1. By the Testimony of Gods Spirit 2. By a stedfast Faith in Gods Promises 3. By a daily dying unto sin 4. By a profitable keeping of Gods VVord 5. By a careful observation of all Gods Commandments We may be assured that we have the Spirit of God dwelling in us if we finde and feel in our selves 1. A more love and desire to good things then to evil and a loathing and hatred of all sin because it is sin 2. The fruits of the Spirit as Love Joy Peace Long-suffering Goodness Gentleness Faithfulness Meekness Temperance Sobriety Chastity Holiness Uprightness and such like Two ways to encrease Assurance viz. 1. By the Promises the sure Word on which Faith is built 2. By the fruits of Sanctification in our selves Now when we finde these languishing we should go to the first and the other will be encreased by it We offend about this Assurance three ways viz. 1. By doubting of our Salvation as the Papists teach others to do 2. By Infidelity not being throughly perswaded of the goodness of God nor believing his Promises 3. By grounding our Hope upon our own unworthiness sins infirmities and so not upon God Six Considerations to help Faith in comforting the soul viz. 1. God justifies the ungodly 2. Christ is made Righteousness to us 3. The Pardon is general 4. God takes delight in shewing Mercy 5. His Mercy is Infinite 6. Christ came to pardon the greatest sins Certain Instances of Faith guiding a man in difficult cases 1. In confessing of Christ as in many of the chief Rulers Joh. 12.12 2. In praise with men as in Paul 3. In case of Profit as it should have been in Saul touching the fat Cattel and in Balaam Judas Gehazi Achan c. 4. In case of Safety and Danger as in Saul and the Philistims and in Joram Jer. 42. 43. 5. In great Fears as in Stephen
not lawful for them to work by themselves and so the Law of God should be deluded The Cattel also was commanded to Rest whose Rest had no respect or consideration of Gods Worship but was commanded onely in respect of men and that for these two Reasons especially 1. That all occasion of laboring might be cut off by forbidding the labor or use of their Beasts 2. That also they sparing bruit Beasts might learn how greatly God will have regard to be had of mercy and favorableness towards men It was the Seventh day that God consecrated to Divine Service for these Reasons 1. That by the Example of his own Rest as a most forcible and effectual Argument he might exhort men to the imitation thereof 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God and of his perpetual preservation and governing of his Work ever since that day unto his own glory and the Safety of his chosen In this consecration God requireth these two things most especially viz. 1. That on the Sabbath day there be not onely a private serving of God as on other days but also a publike serving of him in the Church 2. That on that day all other labors should give place both to the private and publike Worship of God which on other days every one doth exercise according to his Vocation and Calling Now here we must know That there is a threefold difference of forbidding works and sins viz. 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church or as they give offence to our Neighbor 2. Labors are forbidden onely to be used on the Sabbath day sins at all times 3. The ceasing from labors is a Type of ceasing from sins which is the thing signified by that Type The Institution of the Sabbath in Paradice consisteth of two parts 1. A Blessing God did bless it in regard of himself because he kept it in his own person 2. Sanctification he hallowed it also in regard of Man by commanding it to be sanctified or kept in performance of holy Duties Thus two things are requir'd in a Sabbath 1. A Rest which consisteth in a ceasing from labor 2. A Sanctification of that Rest to an holy use This is the Sabbath of the New Testament The Sabbath was commanded of God for two causes viz. 1. Declarative considered in two respects 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled that they might suffer the Holy Ghost to work in them so that it was a Type or shadow of our Regeneration 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven which was as it were part of the former 2. The other end of bodily Rest is That we may wait upon the Ministery of the Church meditate upon Gods Works diligently apply our selves to the love of our Neighbors and the instruction of our Families The former end was taken away by the coming of Christ This latter remaineth and is perpetual There are likewise two things to be considered in the Sabbath viz. 1. The things Ceremonial and Temporary As the Jews might not begin a Journey on the Sabbath day Exod. 16.29 nor kindle a fire thereon Exod. 35.3 nor carry a burthen Jer. 17.21 2. The things Moral and Perpetual As that there should be a day of Rest that this day should be sanctified and that this holy Rest should be observed in a Seventh day The Sabbath signifieth a Quietness or Rest or ceasing from labor for these Reasons viz. 1. Because God rested on that day 2. Because it is an Image of the Spiritual Rest to come 3. Because we also and our Families and our Cattel are to rest and cease from our works on that day that God may then shew and exercise his works in us Again there is a threefold consideration to be had of the Sabbath viz. 1. Legal commanded in Exod. 20.8 which is for the exercise of 1. Faith 1. To meditate on Gods Works 2. To beg a blessing on our Endeavors 3. To Exercise our selves in Prayer 2. Charity 1. To the Poor 2. To our Servants and laboring creatures 2. Spiritual that the Old man with all his corruptions may be rooted out and the New man may be made perfect 3. Celestial wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life Likewise there are three degrees of the Sabbath not unlike these of the Sacraments viz. 1. External and Elementary in which as touching the outward celebration both good and evil men communicate together 2. Internal and Spiritual whereof the Elect onely and the Faithful do participate 3. Of Perfection and Consummation which onely remains for ever whereunto we ascend by the second and for which the Faithful do earnestly contend The Sanctification of the Sabbath is twofold viz. 1. Publike which is the solemn performance of Spiritual works tending to the publike Worship of God As 1. The Reading Hearing and Preaching of Gods Word 2. The Administration of the Sacraments according to Gods Institution 3. Publike Prayer by the Minister the Congregation in minde firmly assenting thereto 4. Collections for the Poor for such as want and may command our Charity 2. Private which is done apart from the Congregation still to Gods glory as 1. That every man in the beginning of the Sabbath in the Morning do privately prepare himself by Prayer to the publike service that followeth Also by examination and humbling of himself before God in respect of his particular sins Eccl. 4.27 2. Reading or hearing the Word of God and godly Books diligently Isa 35.16 3. That when the Congregation is dissolved we spend the rest of the Sabbath in Meditation and conference of the Word before Preached of the works and creatures of God Acts 17.11 4. That we visit the afflicted both in minde and body privately exercising our selves in the works of Charity and Mercy Neh. 8.12 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving Hence appears That the general parts of sanctifying the Sabbath are these which we are to remember and practice as often as the Sabbath comes even to the end of the world 1. Rightly and truly to teach and instruct the Church concerning God and his Will 2. Rightly to administer the Sacraments according to Gods divine Institution and so accordingly to use the same 3. Diligently to frequent the publike Assemblies of the Church and there attentively to give ear unto the heavenly Doctrine plainly opened and delivered and afterward diligently to meditate thereon and to examine it Acts 17.11 4. Publike Invocation of God whereby we joyn our Confession Thanksgiving Prayers and desires with the Church 5. To give Alms that is to perform the duties of Love and Charity thereby shewing our obedience to the Doctrine Neh. 8.10 6. The
Spirit to Regenerate and Sanctifie us c. 2. He doth never cease to communicate his Love unto us it is never dry 3. He Loves us for our own good having no need of us he gets nought by it 4. He Redeems us from all sins gives us Faith and Repentance freely we deserve it not 5. He Dyed for us even when we were his very Enemies the Children of wrath 6. He Prevents us with his Grace when we sought not to him for it 7. He Bestows Temporal Favors and withholds present Afflictions from the Reprobate 8. He Prosecutes us with his Love unto the end and in the end gives us the Salvation of our Souls the end of our Faith The consideration of Gods Love must Teach us these Duties viz. 1. To beware of all sin whereby we do offend and displease our God who is so gracious unto us 2. To trust God with our Lives Healths Bodies Estates and all we have for Food Raiment and Protection in the sober use of all lawful means 3. To seek for help and succor from God in all distresses and want 4. To love so bountiful a God yea to enforce our hearts to all duties of love to him 5. To be thankful to God for all good things we enjoy for whatever good we have comes from him 6. We must labor continually in heart and life to walk worthy of the Lord and to please him in all things being fruitful in all good works Col. 1.10 The Duties required of such of us to whom Gods Love hath been specially manifested in raising us who before were weak and contemptible in the world to be Instruments of his Glory viz. 1. We must confess our selves miserable by Nature and no good thing in us to raise up our selves above others being no way better then others 2. We must consider That whatsoever we have it is Gods gift we have received at his hands it cometh down from above and therefore let us not glory as if we had not received it 1 Cor. 4.7 3. We must walk worthy of our Calling even of those Mercies which we have tasted and acknowledge our selves to be unworthy of them 4. We must be humble in our own eyes and not boast of any thing in our selves or in our own merits nor think our selves worthy to be regarded of him 5. If we be thankful for lesser Mercies we may be assured of greater and of fatter blessings 6. We must keep a Register of his blessings and so settle them in our hearts that we forget them not but may thereby be provoked to set forth his praise II. ELection is a Decree in which God according to the good pleasure of his Will hath certainly Chosen some men to Life Eternal in Christ and that for the praise of the glory of his grace Eph. 1.4 5. God Decree is that by which God hath necessarily and yet freely from all Eternity Isa 46.10 determined all things Howbeit the Decree of God is the first and Principal Cause of all things yet it doth not take away the nature and property of second Causes Eph. 1.12 Mat. 10.29 Rom. 9.2 but brings them into a certain order that is directeth them unto the determinate end whereupon the effect of things are contingent or necessary as the nature of the second Cause is When Christ was offered freely to every man and one received him and another rejected him then the Mystery of Election and Reprobation was Revealed The Reason why some received him being Because God gave them a heart which to the rest he gave not but in point of offering of Christ we must be general without having respect to Election So that Predestination is the Decree of God in as much as it concerns man by which God hath ordained all men to a certain and everlasting estate that is some to Salvation in his Son 1 Thess 5.9 others to condemnation for his own glory and their sins Rom. 9.22 Reprobation is Gods Decree in the which because it so pleased him he hath purposed to resuse some men by means of Adams Fall and their own Corruptions for the manifestation of his Justice Prov. 16.4 2 Cor. 13.5 Again Election is the eternal unchangeable free and most just Decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in Faith and Repentance and by him to give them Eternal Life So Predestination is an Eternal Decree or Purpose of God in time causing effectual Grace in all those whom he hath Chosen and by this effectual Grace bringing them infallibly unto Glory Predestination being thus an immanent and eternal Act of Divine Understanding and Will cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will for Election findeth or considereth all meer men in one and the self-same condition and it is the Grace prepared for them in Predestination which maketh the predestinate become holy and happy men They who will have God in his Divine Predestination to behold all men and elect those men consequently whom he considereth as believing and persevering in Faith and Holiness unto the last gasp are in an Error for our Election is not grounded upon any foreseen acts in us of Obeying Believing Persevering and the like but these acts are grounded upon our Election for whoever is predestinated to Salvation is also predestinated to the Grace of Believing Obeying and the like otherwise it were a conditional Predestination but there is none such for whoever is elected to Salvation is predestinated also to the means of Salvation God in his most gracious Decree of Election is as absolutely and certainly ordaining men unto Saving Grace as unto Everlasting Life and Glory And this Grace prepared for the Elect in Gods Eternal Predestination and bestowed upon them in the Temporal Dispensations so causeth their Belief Repentance Perseverance as that it imposeth no necessity or violent coaction upon the Wills of men but causeth their free and voluntary Endeavors All that are inwardly and effectually called are Elected but many are called onely outwardly few such are chosen Now that God hath chosen some and passed by others he is not at all cruel for he owed not his Grace to any but justly might have suffered all Mankinde to have perished That some are Elect and some Reprobate is known unto us in general but not in special whether this or that man be but of our own Election every of us not onely may but ought to be in special certain and assured whereof he may be by the effect which is Conversion that is true Faith and true Repentance Now if any one shall think that the Election of some before others in regard of Gods special Mercy came from this That God foresaw something in them which was not in the others let him hear what Moses saith to the Jews The Lord did not set his love upon you nor chuse you for your multitude but because the Lord loved you and would keep the
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
Fish of the Sea 4. That have all as Substance Life Sense and Reason as Man Every Creature is good 1. Partly by Creation as Sun Moon Water Earth Meat Drink c. 2. Partly by Ordination Thus the Evil Conscience Hell and Death are good because they are ordained of God for the execution of his Justice though in themselves and to us they are evil In Creatures there is a twofold goodness viz. 1. A general and natural goodness whereby God accepted and approved all Creatures 2. A more special and moral goodness Revealed in the Moral Law Or thus 1. Uncreated which is God himself being absolutely and perfectly good 2. Created whereby the Creature is made good being the fruit of that goodness which is essentially in God What the Image of God in man is viz. 1. The Soul it self together with the faculties thereof endewed with Reason and Will 2. In the Soul Wisdom and Knowledge of God his Will and Works even such as God requireth of us 3. A conformity with the Law of God or Holiness and Righteousness under which are comprehended the heart and all affections 4. Felicity without misery and corruption perfect Blessedness joy and abundance of all good things and glory wherewith the Nature of man was adorned 5. The Rule and Dominion of man over the creatures The remnants of the Image of God in man viz. 1. The Incorporeal Substance of the Soul together with the Powers thereof 2. Many Motions as of those things which we know by Sense as are Natural Principles some Motions also of God his Will and Works 3. Some prints of Vertues and an ableness concerning outward discipline and behavior 4. The Fruition of many good things 5. The Dominion also over the creatures is not wholly lost God hath preserved those Remnants of his Image in us for these Reasons viz. 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it 2. That God might use them to the restoring of his Image in Man 3. That they might leave the Reprobate without excuse The Repairing of the Image of God in us is the work of all three Persons and is in this maner viz. 1. The Father restoreth it by his Son 2. The Son by the Holy Ghost immediately regenerating us 2 Cor. 3.18 3. The Holy Ghost by the Word the Gospel is the power of God unto Salvation Rom. 1.16 4. In this Life it is onely begun in the chosen augmented to their lives end and perfected in the end as concerning the Soul but as concerning the whole man at the Resurrection The use of the doctrine of mans creation viz. 1. We must know That man was created without sin lest God be imagined the Author of sin 2. Whereas mans body was fashioned of clay let us think of our frailty to abhor Pride 3. Seeing Gods workmanship in man is so admirable let us not make it a Sty of Devils 4. Seeing God would have Mankinde consist of two Sexes let each have his due place and honor 5. Since man was created the Image of God let his glory be acknowledged and let it not be made the Image of Satan 6. Since Gods Image in man is impaired by sin let us bewail the greatness of this unthankfulness 7. Seeing the glory restored us by Christ exceeds our loss by Adam let us much the more exceed in thankfulness profit and encrease in godliness 8. Seeing the creatures were created for mans use let us use them as the Creator hath commanded and not abuse them to the satisfying of our Lusts 9. Seeing the Soul is created more excellent then the Body let our chiefest care be for the good of our Souls 10. Seeing the end and blessedness of man is the participation and communicating of God his Knowledge and Worship let us thither refer all our life and actions to the glory of our Creator 11. Seeing part of Mankinde are vessels of Wrath let us magnifie the goodness of God that we are vessels of Mercy 12. That we may learn and begin these things in this life tender and help forward the common Society and Salvation of others for which we are born 13. Since we were created higher then other creatures little lower then Angels let us shew forth this excellency by an answerable holiness IV. REdemption is a Deliverance from our Sins by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator For Redemption is ascribed unto the Son because he is that person which executeth the Fathers will concerning the Redeeming of Mankinde and doth immediately perform the Work of our Redemption for the Son onely was sent into the Flesh and hath paid the Ransom or Price for our sins not the Father nor the Spirit Now Christ is called the Redeemer of all Mankinde not because all are actually Redeemed by him but because no man is Redeemed by any other but Christ onely the meaning is he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation Or he Redeemed all men that is in regard of the Sufficiency of that he did and suffered for his Passion being suitable to his Person his dying was more then equivalent to all the Worlds perishing everlastingly in Hell So that wicked men and unbelievers are not hereby secured but more justly and deeply damned as treading under foot the Son of God and prophaning his Blood For though Redemption be virtually Universal yet the Faithful onely have their part in it being ineffectual to them as have not the grace of God to receive it Thus the Sun giveth light generally to all the World yet are there many particular persons that enjoy it not But all that are eternally chosen out of the World into the Church and continue using the means of Salvation are Redeemed it is otherwise in respect of all chosen temporally to a certain Office in the Church as it was with Judas Thus Christ in his Passion and Death offereth himself to all but is given onely to the Elect to all by the Preaching of the Gospel but he is the Savior onely of the Faithful Rom. 1.16 Now the cause that moved God to send this Redeemer was not any foreseen Faith or worthiness of man nor any merit or desert by good Works nor any inherent Righteousness in us but the Free-grace and Favor of God his own Infinite and Incomprehensible love and goodness Redemption is twofold viz. 1. Corporal such as that of the Israelites from Egypt 2. Spiritual which is understood of our deliverance by Christ typified in the former Redemption may be four ways viz. 1. When the Captive is sent away freely and voluntarily Sin and the Devil would never let us go so 2. When one Captive is exchanged for another No creature could be an exchange for man 3. By a violent taking away of the Captive by force Thus onely man was not delivered 4. By paying a Ransom
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
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
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
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
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
46 b. Bible the Canonical Books thereof not perishable 6 a. Blood of Christ how it saves from sin 321 a b. Body the Metaphor thereof used in Scripture what it implieth 151 a. Bondage from the which Christ hath freed us is fourfold 322 a. Bread daily Bread what is meant thereby 98b Burial of Christ the Causes thereof 37 c. C CAlling twofold 150 c. Censure the evil of it and how many ways it may be committed 305 a. Censures of the Church threefold 379 c. Ceremonies Judaical oblige not Christians 16 a. Chastity twofold 289 b. Rules to preserve it ibid. c. 290 b. Children their Duties to Parents 263 c. Christ his Natures and Properties described 127 b c. the degrees of his Humiliation 127 a. also of his Exaltation ibid. Why called the First-born ibid. why called our Head ibid. 128 a. why called our Lord 127 Messias Christ or Anointed ibid. b. why called the Word 129 a. the Lamb from the c. 322 c. the Head of the Church 151 b. how said to be Present with us 157 b c. to what ends Anointed 128 b. his Royal Prophetick and Priestly Offices 128 129 his Theanthropeity and the use thereof 131 c. Church what it is to believe in the Holy Catholick Church 149 c. why called Catholick 150 a. The Church twofold Visible and Invisible ibid. b. 152 c. its Priviledges 151 c. Marks to know the true Church by 152 a. her Titles of Honor ibid. why called Holy ibid. b. her Properties ibid. why God permits it to be persecuted ibid. c. 153 a. 198 b. why the World hates it ibid. c. How the Church before Christs coming differs from the Church since his coming 154 a. how it differs from Common-weals ibid. b. her Office and Authority touching the Scripture ibid. how the Church may be said to erre ibid. c. what she may not do ibid. The Duties of Faith in the Holy Catholick Church 155 a. Circumcision why Abolished 46 c. why Christ was Circumcised ibid. b. Communion of Saints what 155 c. 156 c. Doctrine thereof 155 to 156. How we are said to have communion with God 157 c. the Signs of true Communion with God 158 a. 159 a. the Duty of the Saints by vertue of this Communion ibid. c. Conception of Christ by the Holy Ghost what 132 c. what it signifies 133 c. why he was conceived ibid. what it is to believe in Christ conceived 134 b c. Confession the Properties thereof 79 b. Christian Confession twofold 246 b. Caveats touching private Confession 225 c. Consubstantiation Reasons against it 57 b. Conversion what 337 Doctrine thereof ibid. to 343. Conversion twofold 341 c. how wrought 342 a b. The Object Subject Parts and Causes of Conversion ibid. b c. how is differs from false Repentance 343 a. Covenant betwixt God and Man twofold 330 a. Covetous how said to be Idolaters 309 a. Covetousness what 306 c. the Evils thereof 309 b. Remedies against it ibid. a. 110 b. Creation described 124 c. 125 a. 316 why God created the World 125 the Doctrine of the Creation ibid. b c. 316 to 319 the use of that Doctrine 119 b. Creatures four kindes thereof in the world 318 b. a twofold goodness in the Creature ibid. a. Creed why vulgarly called Apostolique 117 c. and why so framed ibid. Cross fourfold 198 c. a Cordial against fainting under it 200 a. 201 b. Cruelty the Properties thereof 278 b. Curse for Sin fourfold 19 c. D DEath of Christ why so ignominious 137 c. the Benefits thereby ibid. a. Debt a threefold Debt in Sin 105 a. Decalogue how divided 170 c. the Doctrine thereof 169 to 310 Rules how to expound it 171 c. 172 a b. Deity proved 119 c. 120 a. Deliverance how many ways God works it for his people 113 a. why God sometimes defers it 200 c. Descention of Christ into Hell what 135 c. the diversity of Opinions touching it 138 b c. Despair what 222 c c. Doctrine thereof ibid. to 226 threefold 225 a. Causes thereof ibid. b. Remedies against it 111 b. 225 c. 226 a b. Discipline what Ecclesiastical Discipline is 376 b. the nature of it how and by whom to be administred ibid. why and by whom Instituted 378 a. the Method thereof ibid. the Necessities thereof ibid. c. the Difference betwixt Church-Discipline and State-Government ibid. Distress of Minde the kindes thereof 224 b c. Doctrine how true Doctrine differs from other 153 c. Drunkenness Remedies against it 111 a. Duties the kindes thereof 271 a b. E EArth a twofold Right to it 272 c. Eating to the Lord what and how 374 b. Election what 313 Doctrine thereof ibid. to 316 kindes thereof 315 b. Effects thereof ibid. c. the way to obtain Assurance thereof 316 a. Envy twofold 281 c. why to be avoided ibid. Remedies against it ibid. Essence Divine what 2 b c. 3 b. how the Essence of God differs from the Essence of the Creature 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known ibid. b. Examination before Receiving the Lords Supper 49 c. to 53 b. Examiners three sorts of Examiners 53 a. Excommunication what 376 c. its parts 381 c. the Original thereof 377 a. how to be used ibid. b. of no force against the Childe of God ibid. c. Three Judgements in Excommunication 378 b. Observations thereon 379 b. Duties to be performed by and to the Excommunicate 380 a b. The fearful condition of Excommunicated persons ibid. c. the end and use of Excomunication 381 a b. with the use to be made thereof 382,383 Eyes Rules for the governing of them to avoid Adultery 289 a. F FAith what 174 b. Doctrine thereof 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe 183 b. Faith fourfold ibid. Historical Faith what ibid. c. Justifying Faith wherein it consists 184 a b. its Properties 186 c. Gods order in working Faith 184 c. how many ways Faith works 187 a b. how it admits Degrees 186 a. 238 c. 239 a. Effectual Faith what 187 wherein the effectualness of it consists 188 a. the Fruits Effects and Signs of Effectual Faith 192 b c. the Causes of uneffectual Faith 188 a. Faithless Works threefold 187 c. Tryal of Faith 50 b c. 51 c. Duties of Faith in Christ Crucified 138 a. how Faith and Hope differ 189 a. wherein they agree ibid. c. how Faith differs from Presumption 191 a. how Faith differs from Moral Honesty 238 b. the Degrees of Temporary Faith 239 b. Satans Engines to destroy Faith 188 c. Titles in Scripture given to Faith 190 c. how far the sense of Faith may be lost ibid. Motives to grow in Faith 191 b. Means to attain it ibid. c. The use of Faith in Prosperity 193 c. Faithful why called Saints 157 a. Fast what a Religious Fast is 369 a. 370 c. 371 a b. the several kindes thereof ibid. c. 372 a. Rules touching the same