Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
conformity and agreeableness with the Law is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men Union is taken three ways 1. Essentially so God is not one with us nor we with him for there is no proportion between finite and infinite 2. Personally or hypostatically as when things are so joyned that they make one person neither thus is God one with us or we with him 3. Spiritually which is the conjunction of us with God and God with us whereby we are one with him in Christ and he in Christ with us Thus we are said to be in Christ as our Savior not as God onely or Man onely but as both one Christ The Bond whereby we are united to Christ is twofold 1. One on Christs part even the Spirit of Christ 1 Joh. 4.13 2. The other on our part which is Faith Ephes 3.17 So likewise we are said to be in Christ two ways viz. 1. In regard of the external conjunction of his Body the Church by which we are initiate into his Name by Baptism This is common both to true and false Christians 2. By the true internal coadunation or conjunction of the Spirit which is proper onely to the Elect. The three special Vertues which unite us to Christ 1. Faith the hand whereby we lay hold on him as he by his Spirit doth on us 2. Hope the anchor whereby we hold fast what we have laid hold on maugre all the storms and assaults of Satan 3. Love the glew or sodder whereby we are thus knit and united to him and become one with him Christ is said to be present with us in five respects viz. 1. By his Spirit and Godhead 2. As touching our faith and confidence wherewith we behold him 3. In mutual dilection and love 4. In respect of his Union with Humane Nature that is in the conjunction of the soul with the body 5. In respect of that hope which we have of our consummation or coming unto him Christs Humanity is present with all the Elect in whatsoever places they be dispersed through the whole world not by any substantial presence of the flesh in the Bread and within their bodies but 1. By the efficacy and perpetual value of his Merit 1 Joh. 1.7 2. By the efficacy also of his Humane Will Psal 110.4 Heb. 5.6 3. By conjunction and union not by any natural connexion of Christ and our flesh but by Faith and the Holy Ghost in Christ our Head and dwelling in us his Members Eph. 3.17 we are Members of his Body of his Flesh and his Bones and of they twain shall be one flesh Eph. 5.30 This is a great secret We have communion with God three ways 1. If we walk not in darkness that is if we do not the works of darkness 2. If we walk in the light that is if we practise what we know of the light 1 Joh. 1.6 7. 3. By the blessed Sacraments The Signs of true communion with God 1. A true love towards our Brethren giving no just occasion of evil or offence 2. A true and lively faith in Christ apprehending his Merits and applying him to be our Savior Joh. 12.46 3. A true following of Christ that is in his love patience humility obedience The Priviledges of the Saints which arise from their Union with Christ their Head are many and great and sure respecting This life The time of death The life to coâ—â— The Priviledges in this life which the Saints have by vertue of their Union with Christ viz. 1. A most glorious condition which is to be a part of Christ a Member of his body 2. The Attendance of good Angels who are sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 3. An Honor to make even Christ himself as he is Head of the Church perfect the Saints being Members the Church is said to be the fulness of him that filleth all in all Eph. 1.23 which is to be understood of that voluntary condition which Christ was pleased to descend unto to be the Head of a Body the Head of his Church the Saints 4. A kinde of Possession of heaven while we are on earth Eph. 2.6 Joh. 5.24 1 Joh. 5.12 This is somewhat more then Hope serving to strengthen it and to give us assurance of that heavenly Inheritance 5. A most happy kinde of Regiment under which the Saints are even such an one as the Members of an head are under which Ruleth not as a cruel Lord and Tyrant but meekly gently with great compassion and fellow-feeling 6. An Assurance of sufficient supply of all needful things which the Saints want and of safe protection from all things hurtful if it seem otherwise at times Christ in his wisdom sees it fit it should be so 7. A Right to all that Adam lost for Christ is the Heir of all Heb. 1.2 whence the Apostle saith All things are yours 1 Cor. 3.21 The wicked then must needs be usurpers for they are not of the body 8. A Right to more then Adam ever had even to Christ himself and all that appertaineth to him as to the purity of his Nature to the perfection of his Obedience to the merit of his Blood to the power of his Death to the vertue of his Resurrection and the efficacy of his Ascension O blessed Union and thrice blessed they that have a part therein The Priviledges which the Saints by their Union with Christ receive in the time of Death even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection 1. When Soul and Body are separated one from the other neither is separated from Christ so as to be left to destruction for though the bodies of the Saints be consumed with worms they are not utterly destroyed as appears by the Metaphor of sleep 1 Thess 4.13 2. The Bodies of the Saints are not onely not utterly destroyed but shall be glorified bodies for the rotting of the body is but as the rotting of corn in the earth that it may rise a more glorious body 1 Cor. 15.36 Thus the Saints are said to sleep in Jesus 1 Thess 4.14 and to be dead in Christ verse 16. 3. The Grave is as a Bed to the bodies of the Saints quietly to repose therein till the day of Resurrection and Reunion with the Soul but it is a Prison to the wicked to hold them fast until the day of the General Assize indeed the bodies of the wicked shall also rise again but to be for ever tormented in Hell The Priviledges after death which the Saints have by vertue of their union with Christ may be referred to these 1. Their Resurrection which simply considered in it self is not the Priviledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation 2. Their Glory in heaven The Signs of certainty of heavenly Communion
Prosperity 2. It must be sincere and sound not feigned or hypocritical Rom. 12.9 3. It must be fervent increasing inwardly and shewing it self in the fruits thereof outwardly 1 Pet. 4.8 4. It must be constant holding out unto the end Heb. 13.1 5. It must not be for any private by-respects 6. We must love those that are our enemies and hate us Mat. 5.46 47. The signs of true Christian Brotherly love 1. If we love God unfeignedly with our hearts and labor to keep his Commandments 1 Joh. 5.2 2. If we love without servile and slavish fear for there is no such fear in love 1 Joh. 4.18 3. If we can forgive wrongs forget to revenge them and pray for them that did them 1 Cor. 13. 4. If it be not onely in time of Prosperity but when he stands in most need of our love if it be more manifest to our Brother in his adversity then in his prosperity Prov. 17.17 5. If it be not for outward respects but because they are the Sons of God 6. If it be not outward in shew onely but inward in the heart Motives perswasive or Reasons to inforce our love to our Brethren 1. Except we love our Brethren we do not love God and if not God he not us 1 Joh. 4.20 2. Except we have this love we know not God for God is love 1 Joh. 4.8 3. If we love not our Brethren we abide in death 1 Joh. 3.14 are none of Gods children 1 Joh. 3.10 but the Devils 4. He that loveth not his Brother is a manslayer neither shall he be saved 1 Joh. 3.15 5. Because God so commandeth us to love one another yea on pain of eternal death Heb. 2.2 The Vices repugnant unto the love of God viz. 1. The casting away of Gods love or the contempt and hatred of God which is through the alienation of our Nature from God and Gods Justice and by reason of an inclination thereof to sin therefore to flie and shun God accusing and punishing Sin 2. Inordinate love of our selves and of other creatures which is to prefer our Lusts or Pleasures or Life or Glory or any other thing before God and his Will and Glory and to be willing rather to neglect and offend him then to part from those things which we love 3. A feigned love of God an hypocritical counterfeit or self-respecting love whereby also we may here offend Now we cannot here ever offend in the excess because we never love God so much as we should Hail O thou lovely Grace whose rare feature When Faith and Hope vanish from the Creature Shall ever Lustre forth in Heaven be As now of Sweetness full of Majesty By thee the Graces all enamell'd are 'Mongst whom thou shin'st the Heart Attractive Star By thee the Saints are ever so inflam'd To be but warm th' are holily asham'd Sweet Flame perfume my Soul and in thy fire Ravish'd let me from whence thou cam'st aspire §. 7. Of the Fear of God THe last Vertue required in this First Commandment is the Fear of God which being formerly touch'd and though taken in a strict consideration was yet found to be a great part of the Worship of God and an infallible Sign of the true Religion We shall therefore in this place speak a word more of it onely in reference thereto Now whereas it is said to be a great part of the Worship of God it is understood chiefly and principally of the Inward Worship which alone is properly simply and of it self the Worship of God the Outward is not simply the Worship of God but onely so far forth as it is quickned by the Inward and grounded on it God is a Spirit his Worship is Spiritual This is the Worship of the Minde the Heart the Conscience the Will and Affections for Man by all these joyntly and severally performeth Worship and Service to his Creator and this is the Spiritual Worship of the Inward Man the Foundation of all true Worship of God whereas the Outward Worship is onely that whereby the Inward is testified outwardly by the speech and actions The Worship of God according to his Word consisteth in things which God either giveth us as his Titles and Works or requireth of us as Hearing his Word Prayer Sacraments Vows and Swearing in all which thou shalt fear the Lord thy God because he is the Lord Levit. 14.19 To which may be added Outward Adoration Confession not ordinary or Ecclesiastical Confession but such as is made before the Adversary and Fasting in all which the Fear of God which is taken for the whole Worship of God or for the general Obedience according to all Gods Commandments Prov. 1.7 This Fear which ariseth from a knowledge of Gods Justice and of his Power to punish sins from a consideration of of that Right and Dominion which he hath over all Creatures This Fear which is an acknowledging of sin and the wrath of God keeps the whole Man in a Religious Respect a holy Dreadfulness and in an awful Reverence of the great and mighty Majesty of Heaven and Earth commands him to walk as in the Presence of God that even his whole Conversation seems one undiscontinued holy and Religious Adoration The whole Worship of God may stand in these five particulars viz. 1. To Fear and Love him above all 2. To Believe in all his Promises without doubting 3. To Call upon him in all our necessities 4. To be Thankful unto him for all his Benefits which shews it self in these 2 things viz. 1. An Acknowledgement of the heart That our Souls and whatsoever we have is Gods and proceedeth from his Blessing alone 2. In a Consecration of our Bodies Souls Lives Callings and Labors to the honor and service of God 5. To be Obedient to all his Commandments The Worship of God consisteth in things that are 1. Perpetual which are 1. Confidence in God Prov. 3.5 22.19 2 Chron. 20.20 Psal 37.3 5. 2. Love of God Deut. 6.5 Joh. 22.5 25.11 Mat. 22.37 3. Reverence of God Mat. 4.10 Heb. 12.28 Deut. 6.33 10.20 2. Belonging to this life as 1. Hope in God Psal 37.7 62.5 6 7. Isa 38.18 1 Pet. 1.21 2. Fear of God Deut. 4.10 6.2 13. 10.12 20. 14.13 Rev. 14.7 The Heads of Inward Worship are two 1. Adoration whereby a man upon a vile and base estimation of himself subjects himself his Soul to the Glory and Majesty of God 2. A cleaving to God which is by Faith Love Hope and Inward Invocation Adoration is twofold 1. Religious in which Religion and godliness is exercised wherein are these two The Intention of the Minde The outward prostrating of the Body 2. Civil which fellow-Creatures give one to the other and this pertaineth onely to the Second Table Two principal grounds of Adoration in the heart 1. Abnegation or denyal of our selves when we esteem our selves to be meer nothing 2. Exaltation of Gods Majesty above all the things in
too much sorrow arising from the grief of the punishment 2 Cor. 2.7 7.10 3. Of those who are troubled in minde for sins supposing that their sins are so great and so many that God cannot nor will not forgive them This kinde ariseth from grief for sin and is twofold viz. 1. Temporary onely for a time This is curable and may happen to a childe of God 2. Final and incurable This kinde is onely incident to the Reprobate The causes of Despair are twofold viz. 1. Hidden and secret So Reprobation may be said to be the cause of final Despair 2. Open and more manifest which generally are these four Unbelief Impenitency Hardness of Heart and An absolute Denyal of the known Truth joyned with Blasphemy The more particular open causes of Despair are these viz. 1. The greatness and multitude of sins Gen. 4.13 2. The multitude of Temptations Judg. 3.1 Gen. 21.1 3. The often falling into sin This is incident to the best Prov. 24.24 4. Overmuch grief melancholly and sadness of heart Prov. 15.13 5. Ignorance in mindes not instructed in the Reconciliation by Christ 6. An inveterate custom in sinning whence proceeds hardness of heart 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion too hard for the weakness of the flesh Four Caveats in private Confession convenient in case of Distress of minde Jam. 5.16 1. It must not be urged as a thing simply or absolutely necessary to Salvation 2. It need not be of all sins but of such as trouble the Conscience 3. It is especially to be made to Ministers though it may be made to any man 4. The person to whom it is made must be one of trust and fidelity Helps and Remedies against Despair or that we may the better avoid Desperation and carnal security we are always to have in minde 1. That the Promises of Grace and Favor to Mankinde are universal Mark 11.38 2. The Promises of Mercy how hainous soever ours sins have been Isa 1.18 3. That the Mercy of God is above all sin Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins is to be preached not unto a few but universally and generally unto all Mat. 28.19 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church or desirous to be incorporated thereinto Matth. 28.19 26.26 27. 6. That as the Disobedience of Adam brought Condemnation on all men So the Blood and Obedience of Christ is All-sufficient to wash away all sins and that of all men 1 Cor. 11.24 7. That God delights not in any sinners Death but desires his Conversion Ezek. 33. 8. That if any Believer sin he hath a sufficient Advocate with the Father 1 Joh. 2.2 Heb. 9.24 Rom. 8.34 9. Labor to lay hold upon the Promises by a right-grounded Faith 10. Take heed of too much melancholly and worldly sorrow 11. Consider the grievousness of the sin of Despair 12. Remember the Passion of Christ the Truth and greatness of his Mercy 13. Have in minde the Examples of mercy as to Murther and Adultery in David to Apostacy in Peter to Idolatry in Manasseh to Theft in the Thief on the Cross to Blasphemy in Paul and much Iniquity and Impurity in Mary having many foul Devils in her 14. The Indignity offered unto God by Despair seeing we refuse to trust him upon his most holy Word and the inevitable destruction of our own Souls thereby consider That so long as we despair not we are not shut out from Mercy upon Repentance but while we despair there is no hope we are lost for ever and most worthily Again to avoid Despair it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chiefly as Murther Apostacy Adultery Blasphemy c. 2. From wicked Company which like a violent stream and torrent doth force men to all kinde of wickedness 3. From the Neglect of Gods Worship whereby we lose our Spiritual Armature and are laid naked to our potent foes 4. From the love of and immoderate affection to the things of this world which having the heart if they fail our heart faileth also and a wide gap is opened to Despair Reader When ere thou meat one in Despair Lock thine Ears his very breath poisons th' Air Nothing but Sulphur from his Lungs proceed Hot enough to make an Adamant bleed Of Gods free Promises discourse the point And thou wilt finde his Soul quite out of joynt His lips foam Blasphemies and who can tell But that his Heart goes to the tune of Hell In this sad case his wound is much the worse In that he holds the Salve his greatest Curse §. 10. Of Pride THe last Vice in opposition to this Commandment which we promised to touch was Pride a sin so obviously condemned even by Heathen Writers as we shall here onely abstract it is as it were from that Pride which is so generally condemned and taking the word in somewhat a more strict sense chiefly as it relates to Inward Spiritual Arrogancy the insensible poison even of a sanctified heart we shall onely glance at it and proceed to the Second Commandment Pride is a puffing up of the heart and minde proceeding from the opinion of some good thing in us more then in other men Pride truly so called is the most pestilent and incompatible Opposite that Grace hath and therefore he that is most sanctified most fights against it For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature the subtile Serpent experimentally knows how to manage it with most accurate policy who follows this poison with such eagerness and activity sweetning it with such specious Delusions that after it is expelled by the Antidote of Faith he yet endeavors with all the power and policy of Hell that some spice thereof may remain behinde even in the Soul humbled for sin and devoted unto the service of God For being exactly experienced in all advantages for Spiritual Assaults and tempering the powerful Ingredients of his Temptations with the Reliques of mans proud Nature doth cunningly perswade him to advance above that which is meet within himself in his own opinion the worth of his own Graces and Vertues by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul and frets out the very heart of Grace undiscernably This Lyon in a Lambs skin ths Devil in an Angels shape this sin of Spiritual Pride is the harder to be expelled because so easie to be entertained and so difficult to be discerned such is the insensibleness of those Meanders wherein she walks invisibly when she haunts the Saints and children of God who with the more circumspection and
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
and the destruction thereof not long after shew the same 3. Christ was a new High Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the coming of this worthier 4. Christs coming made us to be of age when as before men were children and nothing differing from servants Again the Ceremonial and Civil or Judicial Laws are wholly abrogated as touching obedience so that there is no necessity any more of observing them 1. Because they were to continue onely unto the coming of the Messias Gen. 49.10 Eph. 2.14 2. Because the Messias being exhibited the Types cease such as were the Ceremonial Laws Col. 2.17 yet is not the Moral Law in like maner abrogated for this after Christ was exhibited ceased indeed as touching the curse and constraint but not as touching obedience for Christ fulfilled not the Law and redeemed us from the curse of it that we should continue and persist in sins and enmity with God The use of the Ceremonial and Judicial Laws against Anabaptists that would shut the Old Testament out of the Church of Christ and under pretence of his Spirit be a Law unto themselves 1. The first and principal use of the Ceremonial and Judicial Laws of Moses was to serve as a Schoolmaster unto Christ and his Kingdom 2. By these God would have his own people sorted out from others for his own glory and their salvation 3. Obedience or the observing of the Moral Ordinances 4. An exercise and a testification of their obedience towards God 5. Unto most of the ceremonies such as signifi'd Christs benefits was proper peculiar the sealing of Gods Covenant or the confirmation of faith to signifie what benefits God would give by the Messias to believers 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias 7. Although they are now so abolished as the observation of them is not now required as concerning the Types yet these things are perpetual which are signified by them and therefore are a confirmation of the new Testament as well as the Oracles Prophesies of the old concerning the Messias his kingdom for types are visible promises The difference betwixt the Moral Ceremonial Civil or Judicial Laws 1. The Moral Law is known by Nature Rom. 2.15 and from the Creation because Men and Angels were created according to the Image of God The Ceremonial and Judicial Laws are not known by Nature but are instituted according to the diversity of causes and circumstances 2. The Moral Law was published and written by God himself and using the mediation of Angels which was not altogether so with the other Laws 3. The Moral Law bindes all men and in part the Angels also the Ceremonial and Judicial Laws were onely prescribed unto the people of Israel 4. The Moral Law was first given as most worthy the other afterward as not so much to be regarded in respect of it 5. The Laws of the Decalogue are perpetual the other were delivered at a certain time and again abolished Thus the Moral Law engraven in Tables of Stone was kept in the Ark which was a sign that it should last perpetually but the other Laws were to last onely to the fulfilling of all by Christ 6. The Moral Laws speak of both internal and external obedience the other of external onely albeit neither doth this please God without the internal and moral obedience 7. The Moral Laws are not limited by certain circumstances but are general the Ceremonial and Civil Laws are more special 8. The Ceremonial Law hath been oftentimes broken without sin but the Moral Law never without some special countermand from God as when Abraham was bid to kill his Son and the Israelites to rob the Egyptians Exod. 12.36 9. The Ceremonial and Civil Laws are types or figures of other things for whose cause they were ordained the Moral signifie or prefigure nothing but are signified by the Rites and Ceremonies 10. The Moral Law being neglected maketh men worse then Infidels yea then bruit beasts Isa 1.3 but the Ceremonial neglected made men onely worse then the servants and peculiar people of God 11. The Moral are the principal service and worship of God The Ceremonial and Civil serve for the Moral Ordinances that obedience to them be rightly performed 12. The Ceremonial Law was very chargeable and costly burthensom and grievous but the Moral Law requireth onely the right disposition of the heart and then obedience in practice will easily follow 13. The Ceremonial give place unto the Moral the Moral give not place unto the Ceremonial The Moral Law the Natural Law and the Decalogue do differ thus 1. The Decalogue is the sum of the Moral Laws which are scattered throughout the whole Scriptures 2. The Natural Law doth not differ from the Moral in nature not corrupted but in nature corrupted a good part of the Natural Law is darkned by sins and but a little part onely concerning the obedience due to God was left remaining after the Fall for which cause God hath in his Church repeated again and declared the whole Sentence and Doctrine of the Law The difference between the Law and the Gospel 1. In the maner of their Manifestation The Law is known by Nature the Gospel was manifested from above the Law is Natural and was in mans Nature before the Fall but the Gospel is Spiritual revealed after the Fall in the Covenant of Grace 2. In their Matter or Doctrine The Law teacheth us what to do and perform the Gospel teacheth how we may be such in Christ 3. In their Promises The Law promises eternal life and all good things with a condition of our own proper and perfect righteousness and obedience remaining in us the Gospel promiseth the same with a condition of Faith in Christ whereby we embrace his obedience performed for us Now with this condition of Faith is joyned by an indissoluble knot and bond the condition of new-obedience Thus the Law promiseth life to the worker and doer of it Rom. 10.5 but the Gospel offereth salvation to him that worketh not but believeth him that justifieth the ungodly Rom. 4.5 not considering Faith as a work but as an instrument apprehending Christ by whom we are made righteous So the Law sets forth Gods Justice in rigor without Mercy but the Gospel sets out Justice and Mercy united in Christ therefore the Law is called the Ministery of condemnation and of death 2 Cor. 3.7 9. but the Gospel shews mercy to mans sins in and by Christ if we repent and believe Thus the Law requireth a perfect righteousness within us but the Gospel revealeth our acceptance with God by imputed righteousness In like maner the difference between the Righteousness of the Law that of Faith stands thus 1. The Law requireth it of our selves but Faith calleth us from our selves to seek it in Christ 2. The Law requireth us to observe and do all
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
give them ability to obey For this is not to be under the Law and the Law not to be given to the righteous so that the Bond and Doctrine remaineth although the Condemnation and Constraint be taken away Let no Christian man whatsoever therefore think that he is freed from the obedience of the Moral Law for the compleatness and perfection of our wisdom and salvation which we have in Christ doth not exclude but include rather and comprehend the Doctrine of the Law Think not that Christ came to destroy the Law or the Prophets no he came not to destroy but to fulfil them Mat. 5.17 neither think that we make the Law of none effect through faith for thereby we establish the Law Rom. 3.3 which sheweth us what is to be done and the Gospel by the Spirit of Regeneration ministreth unto us power both to will and to do The word Gospel signifieth Good tidings but it is generally taken for that Doctrine which containeth the Promise of forgiveness of sins to the penitent and life everlasting made unto us of God in the Word by his Son It is the Doctrine made manifest of God by his Son the Mediator presently after the fall of mankinde into sin and death promising all believing and repentant sinners remission of sins and their receiving into favor and life everlasting freely to be granted through and for his Son the Mediator By which Doctrine the Holy Ghost doth forcibly kindle and work in the hearts of the chosen faith repentance and the beginning of everlasting life This Gospel is the Key which openeth the Kingdom of Heaven to all Believers and shutteth it against Unbelievers when by the commandment of Christ it is publikely declared to all and every one of the faithful that all their sins are pardoned them for the Merit of Christ so often as they embrace by a lively faith the Promise of the Gospel but on the other side it is denounced to all Infidels and Hypocrites That so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickedness Joh. 20.23 Mat. 16.19 according to which Testimony of the Gospel God will judge them as well in this life as in the life to come This Gospel was first made known in Paradice Gen. 3.15 and afterward God did spread it abroad by the the Patriarchs and Prophets Gen. 22.18 49.10 11. Rom. 1.2 shadowed it by Sacrifices and other Ceremonies of the Law Joh. 5.46 Heb. 10.7 and lastly accomplished it by his onely begotten Son Rom. 10.4 Gal. 4.4 Heb. 13.8 All those things which are promised us in the Gospel are necessary for a Christian man to believe Joh. 20.31 the sum whereof is briefly comprised in the Creed of the Apostles or the Articles of the Catholick and undoubted Faith of all Christians So that these Promises of the Gospel are limited with the condition of Faith and Repentance being indefinite in regard of whole mankinde and universal onely to Believers and therefore men are not brought within the Covenant by the supposed Doctrine of Universal Grace and Redemption for had there always in the Old Testament such an Universal Grace been given to all whereby they might be saved if they would they would never have thought so grosly of God as some of them did nor could the Heathen have had such carnal conceits of God as we finde they had had they had but one spark of true knowledge of the Messias and therefore howsoever the Heathen had so much knowledge of God as made them without excuse yet we are to hold That before Christs coming they were left to themselves and forsaken of God in his just Judgement in regard of his special grace and favor yea in the first Age of the world there were some that were the sons of God others the daughters of men Gen. 6.2 After the Flood some the children of the Flesh others the children of the Promise Gal. 4.29 And under the Law a people of God and no people Hos 1.10 which distinction of man and man people and people could not be were the opinion of Universal Grace otherwise then false and erroneous The Gospel indeed which is that part of Gods Word touching remission of sins and salvation is by our Savior commanded to be preached to all Nations and though the Promises therein contained are near us yet unless God clear them we see them no more then Mary Magdalen did Jesus though he stood near enough to her or the Disciples with whom he conversed on the way or Hagar the Well till their eyes were open but to as many as are Gods chosen this his soft voyce or the voyce of the Gospel is said to be a clearing of the Promises and the immediate Testimony of the Spirit both which alway go together and are never disjoyned and to them onely doth God impute for perfect righteousness the Merit of Christ set forth in this Gospel and restoreth salvation unto them for that in them alone he obtaineth the end both of his Creation and of his delivery and Justification even his praise and glory for they onely acknowledge this benefit of God and yield thanks unto him for it the rest despise it The truth and certainty of the Gospel that is of the Promise of Grace appeareth 1. By the Testimony of the Holy Ghost 2. By the Prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of these Prophesies which was accomplished in the New Testament 4. By the Miracles whereby the Doctrine of the Gospel was confirmed 5. By the end or property of the Gospel because that alone sheweth the way how to escape death and sin It is called the Gospel of Peace in a double respect 1. Of the subject matter which is the Peace and Reconciliation which Christ the Mediator made between God and Man 2. Of the effect being to work peace in them that hear and believe it the Spirit first moving us to embrace the Reconciliation offered therein and then quieting our Conscience The proper effects of the Gospel are faith Rom. 10.17 1.16 2 Cor. 3.8 and our whole conversion unto God Justification Regeneration and Salvation which are the effects of faith And herein the Gospel mainly differs from the Law for the Law is the Ministery of death and killeth but the Gospel is the Ministery of life and of the Spirit that is it hath the forcible operation of the Holy Ghost adjoyned and quickneth The Law by it self without the Gospel is onely the letter that is the outward preaching and bare knowledge of those things which we ought to do teaching indeed our duty and that righteousness which God requireth at our hands but not enabling us to perform that righteousness neither shewing us any hope to attain thereunto by another but rather accusing and condemning our unrighteousness but the Gospel is the instrument of the Holy Ghost which he properly useth to kindle faith in us
same Seeing Ministers must be faithful in their Calling it follows that they may not be 1. Ignorant not able to break the bread of life that hinder the Kingdom of God and greatly advance the Kingdom of Satan Such are much like Jeroboams Priests 1 Kings 12.31 13.33 34. fit instruments to further Idolatry and to promote all maner of impiety 2. False Teachers these also destroy the souls of the people by false Doctrine the former did starve them these do poyson them by both ways the people perish 3. Idle and unprofitable which clothe themselves with the fleece of Christs flock but feed not his sheep Idle persons in any Society are thieves Eph. 4.28 Surely then these persons are sacrilegious ones incurring the just rebuke of Spiritual theft and felony 4. Unskilful not being able to divide the word of Truth aright yet usurping the Pulpit not to preach but to abuse the place the people themselves the Word nay God himself 5. Scandalous who pull down with one hand faster then they build with another they wait indeed at Gods Altar but are the servants of Satan 6. Flattering teachers that few pillows on every elbow dawbing with untemper'd morter they preach to please men and are afraid of displeasing The two parts of a Ministers Office which must always go together 1. Doctrine for Gods word must be preached that men may hear it 2. An unblameable Conversation bringing forth good works that men therein may see the will of God for the Minister must not onely by Doctrine instruct the ear but by a godly life exemplifie his Doctrine unto the eye 1 Tim. 4.12 Be unto them that believe an example in word and in conversation The course which is to be used by Gods Ministers in the preaching and dispensing of his holy Word 1. They must preach and dispense and publish the Word of God to all men without exception Grace though it be not Universal yet in the Ministery of the Word it must be offered to all good and bad 2. They must observe what fruit and effect the Word hath with them whether it work reformation of life in them or not 3. Having waited for their conversion they must labor to convince their very Consciences of the truth which in heart and life they deny but if after all this they give evident signs of malicious and obstinate enmity against the Word scorning and railing at the Doctrine of God and on the Ministers thereof then are they to be cast out by the Church and to be barr'd from the word of life until they repent The peoples duty toward their faithful Ministers 1. They must pray for their Minister that the Lord would give him wisdom and knowledge in all things 2 Tim. 2.7 2. The Church must take notice what her power and authority is in choosing of Ministers it hath no absolute authority to ordain unworthy men and obtrude them on the people 3. The people must so demean themselves toward their faithful Pastors as that they may have occasion to rejoyce in their Calling and charge over them that they may see they have not labored in vain Heb. 13.17 4. The hearers must not spurn at despise contemn or hate their persons but they ought to joy in the joy of their Ministers 2 Cor. 2.13 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word not singling out what we list in part to follow and cast the rest from us 6. We must love them sincerely and heartily this will cause reverence and regard of them we must account them as our Spiritual fathers 1 Cor. 4.15 The Word preached without the Spirits Ephphatha is a dead letter and without a Conversation that keeps harmony with the purity of Doctrine but the dumb sound of an empty vessel The experience of the fruit and efficacy of the Word in the Ministers own person is the best Commentary he can have for the opening of it unto others without which like Noah's Ark-Carpenters after they have built for others may themselves perish at the general Deluge This Key by sacred Dispensation Vnlocks the Mystery of Man's Salvation The Saints high-way to Heaven to them the breath Of life the thunder of Eternal death To such as come to greet it with a scoff Or by their lives deny the power thereof The people once for fear of death deny'd To hear the voyce of God and joyntly cry'd Let Moses speak A happy change God gives Onely by hearing of his voyce man lives §. 5. The Word Heard AS the contempt of the Word is an abridgement of all sin gathered together in one so the practical embracement thereof is the powerfullest Antidote against the poyson of any sin Practice must be ever joyned with knowledge of the word for not the hearers of the Law but the doers thereof shall be justified before God Rom. 2.12 And such as are hearers onely and not doers of the Word deceive but their own souls James 1.22 Yea when in admiration at Christs Doctrine she that bare him was pronounced Blessed he replies Nay rather blessed are they that hear the word of God and keep it Luke 11.27 28. So that it is not as our lives seem to maintain the sitting and hearing and after repeating of the Sermon which God onely requires for to hear as God would have us hear is another thing It is like the Lessons in Musick which we have never learnt till we be able to practice To understand what Faith is what Love is what Patience is is nothing but to have Faith to have Love to have Patience is the true hearing Since then it is our duty to live in the practice of that we hear be it our duty also to pray to God the Father in the name of Christ That he would vouchsafe his Spirit unto us whereby our hearts may be enclined disposed and bent to an unfained love and obedience of his Precepts delivered in his Word yea our prayers must be for the performance of such obedience in our life as that our Consciences may not onely not accuse us but also excuse us before God in regard thereof or at least in regard of our true endeavor and desire to obey But disobedience to the Word which in its kinde God hateth as the sin of Witchcraft is the common sin of this Age men content themselves with the bare action of hearing like the Papists who think God is well served with the work done but the work is not indeed done till we conscionably practice what we hear Thus the principal thing we omit which is the treasuring up of Gods Word in our hearts that upon just occasion we might practice the same yea which is yet more deplorable we are so far from yielding conscionable obedience to the Word that the endeavor thereunto is commonly judged Superfluous niceness and over-curious preciseness Which most damnable Censure together with this sin of hearing and
not actually and to be born in the Church of believing Parents is unto Infants in stead of profession of Faith and Repentance Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate by making it but an idle Ceremony acknowledging indeed some of the ends and uses thereof but restraining the efficacy thereof and so take away the chiefest comfort and truest benefit the Church reaps thereby Many indeed are Baptized which receive not the Graces propounded and offered therein but the fault is not in that no Grace accompanieth that Sacrament but in that they receive it not but afterwards when they come to years of discretion they reject the Grace which appertaineth thereto What if some believe not shall their unbelief make the faith of God without effect God forbid Rom. 3.3 and Baptism is no natural means of working Grace as if the Grace which is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it but it is onely a voluntary instrument which Christ useth as it pleaseth him to work what Grace or measure of Grace seemeth best to him so as Grace is onely assistant to it not included in it yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it in respect whereof the Minister is said to Baptize with water but Christ with the Holy Ghost Mat. 3.11 So that unto true Baptism must concur a death unto sin in him that is Baptized and a new birth unto righteousness otherwise his Baptism is vain for it is not the washing away of the filth of the flesh but the stipulation of a good Conscience 1 Pet. 3.21 The use of this Sacrament without faith doth not save therefore with faith it doth save the want of this Sacrament doth not condemn yet so as that want be without contempt so some may be saved which are not Baptized but none can be saved which do not believe For the bare water in Baptism is not sufficient unto Salvation neither is it changed into the very Blood of Christ neither is the Blood of Christ present in the water or in the same place with the water neither are their bodies who are Baptized washed therewith visibly neither is the Holy Ghost by his vertue more in this water then elswhere but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spiritually sprinkled and washeth them with the Blood of Christ and useth this external Symbole or Sign as an instrument and as a visible word or promise to stay and stir up the faith of them who are Baptized Now all they and they alone receive Baptism to the right use who are renewed or renewing and are Baptized to those ends whereto Baptism was by Christ instituted And as the Covenant once made with God is also afterwards after sins committed perpetually firm and of force to the Repentant So also Baptism being once received confirmeth and assureth the Repentant all their life time of remission of sins and therefore it ought not to be reiterated nor deferred neither yet are all those who are Baptized with water whether they be of understanding or Infants partakers of the Grace of Christ for the everlasting Election of God and his Calling into the Kingdom of Christ is free And as for the wickedness of the Minister Baptizing it makes not the Baptism void or of no effect and force unto them so Baptized so that it be administred into the Promise and Faith of Christ and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks but onely must inform and instruct them with true Doctrine concerning Christ and Baptism Lastly touching the use of Godfathers and Godmothers it is not at all necessary nor by God required to the Sacrament of Baptism for Christ hath not in any of his Institutions so much as intimated the use of such Sureties and the whole Congregation are witnesses of the childes admission into the Church the Parents being bound to perform what is required for the childes education The words used in Baptism signifie 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead 2. That these three Persons confirm unto us by their own testification that they receive us into favor and perform that unto us which is signified by Baptism which is Salvation if we believe and be Baptized 3. That he which is Baptized is bound to the knowledge faith worship trust honor and invocation of this true God who is the Father the Son and the Holy Ghost Baptism comprehendeth 1. The Sign which is water 2. The Ceremony as the sprinkling of water 3. The things themselves which are 1. The sprinkling of the Blood of Christ and the imputation of his Righteousness 2. The mortification of the old man and putting on of the new 3. The quickning of the new man into a certain hope of the Resurrection to come by Christ 4. The Sign which not onely signifieth but also confirmeth 5. The Sign which hath that authority and power of confirming from the Commandment of God That Baptism testifies and confirms the will of God touching his bestowing Salvation on us may appear thus 1. Because we are Baptized in the Name of the Father of the Son and of the Holy Ghost that is we are assigned deputed and claimed to be his own 2. Because God hath promised Salvation to him who shall believe and shall be Baptized 3. By several Testimonies of Scripture as Acts 22.16 Mark 16.16 Rom. 6.3 Tit. 3.5 1 Pet. 3.21 The use of Baptism is twofold 1. It serves to be a Pledge or Token of Gods favor towards us 2. It serves to be a notable means of our death unto sin Baptism is a Pledge of Gods favor to us principally three ways 1. It sealeth to us the free pardon and forgiveness of our sins Acts 2.38 2. It is a Pledge of the vertue of Christs death Rom. 6.3 4. 3. It is a Pledge unto us of the life of Christ and of our fellowship with him Baptism is also a means of our death unto sin three ways 1. By putting us in minde of mortifying the flesh and crucifying our own corruptions 2. It causeth us to dedicate our selves wholly unto God in Christ 3. It causeth us to labor to keep and maintain peace and unity with all men but especially with Gods people To be Baptized into the death of Christ is 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To dye also our selves which is to mortifie the lusts of our flesh This mortification God promiseth us in Baptism and bindeth us unto it Baptism is a means of our sanctifying and cleansing in these respects viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ and sanctifying us by the
Spirit of Christ 2. In that it doth truly propound or offer the Grace of Justification and Sanctification to the party Baptized whence it is described to be the Baptism of Repentance for remission of sins Luke 3.3 3. In that it doth really exhibite and seal up to the Conscience of him that is Baptized the said Graces whereby he is assured that he is made partaker thereof Thus was Circumcision to Abraham Rom. 4.11 4. In that it is a particular and peculiar Pledge to the party Baptized that even he himself is made partaker of the said Graces therefore every one in particular is Baptized for himself By the Sacramental Rite of sprinkling in Baptism are signified two things 1. That our souls are sprinkled with the blood of Christ that is be indeed partakers of the Merit of his death by the which we obtain full forgiveness of sin 2. That we are regenerated into a new life therefore is Baptism called by Paul the laver of regeneration The washing in Baptism is of two sorts Mark 1.4 1. The washing of blood when we are washed by the blood of Christ which is the Remission of sins for the bloodshed of Christ 2. The washing of the Spirit when we are washed by Christs Spirit which is our renewing by the Holy Ghost that is The changing of evil inclinations into good and also to have in our will a heart a desire and endeavor to obey God which although not perfect in this life yet the beginning thereof is here in all the godly Observe principally and that always these two things in Baptism viz. 1. That it be rightly done wherein are required Some things as necessary Some things only as expedient 2. That it be seasonably done not carelesly posted over nor unnecessarily deferred The things necessary in the right performance of Baptism are these especially 1. That the childe be baptized by a Minister of the Word Matth. 28.19 2. That it be baptized with the Element of water the onely Element sanctified to this purpose John 3.5 3. That the form prescribed by Christ Matth. 28.19 be exactly used whereby the unity of the Godhead and Trinity of Persons is plainly set forth 4. That the proper Rite be used of applying the water to the body of the childe so as at least the face of the childe be sprinkled therewith The things expedient in the right performance of Baptism 1. That the childe be Baptized in a publike place where Gods people ordinarily meet together being set apart for the worship and service of God 2. That such a time be chosen out as an Assembly of Saints may be there present because Baptism is one of the solemn parts of Gods publike worship a pledge of our incorporation into the body of Christ and communion of his Saints Parents ought to make choyce of their childrens Names Gen. 17.19 Mat. 1.21 Luke 1.21 which are to be given them at their Baptism for these Reasons 1. That their Names may be a Testimony of their Baptism 2. That so oft as they hear their Names they may be put in minde of their Baptism 3. That they may know how by Name they are given to Christ to be his Soldiers and therefore there must be no starting from him 4. That they may be assured that being Baptized with water and the Spirit by Name they are Registred in Heaven Directions for choyce of Names in Baptism fit and beseeming Christians 1. Such as have some good signification and warranted by the Scripture as John The grace of God Jonathan The gift of God Andrew Manly Simeon Obedient Hannah Gracious c. 2. Such as have in times before mentioned in Scripture been given to persons of good note whose life is worthy our imitation 3. Names of our own Ancestors and Predecessors to preserve a memory of the family Luke 1.59 c. 4. Usual Names of the Countrey which custom hath made familiar so as they give not offence through any unfit signification thereof The right and lawful use of Baptism is 1. When the Ceremonies or Rites instituted by Christ in Baptism are not changed Away then with Popish Oyl Spittle Cross Exorcism or Conjuration 2. When Baptism is given to them and them onely for whom it was instituted which are all the converted or members of the Church 3. When Baptism is used to that end for which it was instituted not for the healing of Cattel Christning of Bells Ships or the like It is necessary that the Word be alway joyned with this Sacrament of Baptism for these Reasons 1. A Sacrament without the Word is but an idle Ceremony no more then a Seal without the Covenant for it is the Word that maketh known the Covenant of God 2. It is the Word which maketh the greatest difference betwixt the Sacramental washing and ordinary common washing 3. By the Word the ordinary creatures which we use are sanctified 1 Tim. 4.5 much more the holy Ordinances of God whereof Baptism is one of the principal besides the Word openeth the nature efficacy end and use thereof plainly declaring the Covenant of God sealed up thereby The common errors and corrupt practice of men touching Baptism 1. The corrupt opinion of Anabaptists who deny the lawfulness of Baptizing Infants 2. When Parents regard not by whom their children are Baptized whether Hereticks Idolaters Laicks or Women 3. When children are unhappily CROSSED in Baptism by missing of Christs institution 4. When upon niceness or state the Parents private house must be preferred before the place of Gods publike worship and the childe must be Baptized at home rather then in the Congregation 5. When the childe is brought to be Baptized accompanied onely with the Midwife and three Witnesses as if the walls of the Church added to the honor of the Sacrament 6. When upon state or any by-respects this Sacrament is deferred longer then is meet 7. When Heathenish Idolatrous or ridiculous names are given to children The Anabaptists wrongfully deny Baptism to Infants born in the Church for these Reasons 1. The Grace of God is universal to all the faithful and therefore the Sign or Seal of Grace is universal and belongeth unto all as well yong as old 2. Baptism is unto us as Circumcision was unto the Jews but the Infants were Circumcised therefore the children of Christians are to be Baptized 3. Children belong unto the Kingdom of Heaven Mat. 19.14 and are in the Covenant therefore the Sign of the Covenant is not to be denyed them 4. Christ gave in commandment that all should be Baptized Mat. 28.10 Therefore c. 5. Christ hath shed his blood as well for the washing away the sins of children as of the elder sort therefore it is very necessary that they should be partakers of the Sacrament thereof Again children may and ought to be baptized in their infancy for these Reasons some whereof are the same others border on the former viz. 1. Gods Commandment concerning circumcising children in room whereof
infallible Rule to examine our Repentance and to know whether it be true or false is by observation of the subsequent course of our life Our Obedience which is an Evangelical keeping of Gods Commandments may be examined by the properties thereof which are five 1. It must be free without constraint Psal 110.3 2. Sincere without hypocrisie 2 Tim. 1.5 3. Universal not to some but to all the Commandments Psal 119.6 Jam. 2.10 4. Perpetual till the hour of death Mat. 24.13 5. Personal in regard of our personal calling 1 Pet. 5.1 The Reasons why we must examine our obedience are especially these 1. Disobedience is as the sin of Witchcraft 1 Sam. 15.23 2. Obedience is better then Sacrifice 1 Sam. 15.22 3. It is a fruit of Faith Rom. 8.1 4. By this examination we shall be moved to repent Jer. 31.19 5. Without it we cannot appear before God Jer. 7.9 Our love to our brethren may be examined by these signs 1. If we be not overcome with evil Rom. 12.21 2. If we overcome evil with goodness Rom. 12.21 3. If we can pray for him Acts 7.60 4. If we can yield to him Gen. 13.19 5. If we can conceal his infirmities Prov. 11.12 13. 6. If we can converse friendly with him Gen. 34.4 7. If we can depart sometime from our right Gen. 13.10 8. If when we may we avenge not our selves 2 Sam. 19.23 The parts of Love required of all such as come to the Sacrament of the Lords Supper 1. Gentleness and not without just cause to be moved to anger 2. Patience and long-suffering when just cause of anger is offered 3. Goodness not admitting envy or the like against any enemy but loving him and being ready to forgive him 4. Tenderness and being affected with grief at the sight of other mens miseries 5. Freedom from evil thoughts against thy Neighbor interpreting all things to the best if it may be 6. Yielding rather then contend from something of a mans own right as Abraham did to Lot 7. Humbleness of minde seeking reconciliation when offences have been 8. Care to save a Neighbor from hurt damage or hindrance in any thing appertaining to him 9. Abstinence from private revenge in speech or in deed and forgiveness whereof are three kinds 1. Of revenge when men are content to lay aside all hatred and requital of evil 2. Of Penalty when being wronged they are content to put the matter up and not proceed to punishment 3. Of Judgement when a man is willing to esteem and judge things ill done as well done and an enemy as a friend The first of these three is necessary before the receiving of the Lords Supper 10. Bountifulness towards the Poor Our charity may be examined by looking into our own souls whether we have unfainedly forgiven all the world and can chearfully without grudging or worldly applause receive into our compassion the distressed Then ought we to reflect on time past whether we have taken all advantages to exercise our charity Consider further about true examination these four things viz. 1. Who must examine viz. All every man that can 2. What must be examined viz. our selves and therein Our sins all every one of them Our graces What we have attained to How we have increased them 3. The maner how we must examine our selves viz. by the golden Rule of Gods word 4. The time when we must examine our selves and that is fourfold viz. 1. Every night and morning Psal 4. 2. In time of Gods Judgements 3. Upon our death-beds 4. Before the Sacrament There are three sorts of examiners viz. 1. Some who examine themselves by themselves following their own reason ways and humors who an hour or a day before the Sacrament or in the very time of receiving think of their sins 2. Some examine themselves by others and if they finde themselves better then any think themselves best of all at least good enough these perish by their own conceit 3. Others who impartially examine themselves by the Rule of Gods Word and onely these indeed are the true examiners Reasons to enforce examination before we receive the Lords Supper 1. Without this examination we can never repent and so be saved Rev. 2.5 2. Otherwise we eat and drink unworthily and are guilty of the body and blood of Christ 1 Cor. 11.27 28. 3. Without it we eat and drink our own damnation being not rightly prepared 4. Because otherwise we are unfit to perform any service to God as acceptable to him From this right examination enjoyned us before our approach to the Lords Table we are taught 1. That children are not capable of this Sacrament 1 Cor. 11.28 2. That ignorant persons must not approach to this Table 1 Cor. 11.24 3. That mad people are not to be admitted to this feast 1 Sam. 21.15 4. That such as intend to live in their sins must not dare to approach unto this Communion 1 Cor. 11.27 5. That such as do not try themselves cannot come 6. That such as do try themselves must come after tryal and may come with much comfort The maner how we must be disposed in the action of receiving viz. 1. When we see the Minister take bread and wine we must consider the action of God whereby he sent Christ to work our Redemption 2. When we see the bread broken and the wine poured out we must consider 1. The bitter Passion of Christ for us in suffering 2. Gods infinite love to us who sent Christ to redeem us his enemies 3. Gods wrath towards us for our sins which nothing could satisfie but the death of Christ 4. We must detest those sins of ours which caused Christ thus to suffer 3. When the Minister distributeth bread and wine we must consider that as it is truly offered unto us by man so Christ is truly offered unto us by God 4. In receiving the bread and wine we must apprehend Christ by faith 5. In eating that bread and drinking that wine we must apply Christ particularly to our selves and be perswaded that as bread and wine is made the nourishment of our body so Christs body and blood is made the nourishment of our souls Again consider these inward actions in the time of receiving the Lords Supper viz. 1. We must remember the Passion of Christ with the circumstances torments and vertue thereof This remembrance must be 1. Humble to debase us for what we had deserved 2. Effectual in us toward God our selves and our Brethren 3. Perpetual not at the present time onely 4. Thankful to magnifie the mercy of God 2. We must give thanks to God for sending Christ to work out our Redemption 1 Cor. 15.57 that is we must thank him by obeying him in keeping his commandments and not by word onely 3. There must be a discerning of the Lords body that is 1. To consider of the bread and wine not as things common as they were before but as consecrated to a holy use 2. We must
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
our discharge in this life that we be not tormented in the life to come The Reasons why sin is called a Debt to man 1. Because we owe love which is thereby broken Rom. 13.8 2. Because we owe punishment for doing wrong Judg. 1.8 3. Because we owe satisfaction for the wrong done Lev. 6.4 These words As we forgive our debtors are added for these Reasons 1. That we may rightly desire remission of sins that is with faith and repentance a sign and token whereof is the love of our Neighbor 2. That when we finde in our selves true faith and repentance we may so have a certain argument and comfort in us that we are of the number of them to whom remission of sins is promised and that therefore we shall doubtless obtain the same All offences that are done to us of others may be reduced to these three Heads 1. Such as do onely displease us but bring no loss or hurt to us 2. Small injuries such as do not onely displease us but withal bring some little hurt to us either in our life goods or good-name 3. Greater injuries such as are not onely offensive to our persons but withal do prejudice our life and bring a ruine upon our estates both in goods and good-name The forgiveness between man and man is fourfold viz. 1. Of Revenge that is when we requite not evil for evil either by thought word or deed This belongeth to all men 2. Of private Punishments when men return not punishments for injuries done by way of requital though we cannot forgive wholly and perfectly yet we may truly and sincerely 3. Of Judgement when we judge not an injury done to be an injury 4. Of Satisfaction when it is due for some hurt done Now man is said to forgive man when he doth pardon either the wrong done Gen. 50.21 or the punishment appointed for the wrong 2 Sam. 19.23 or the satisfaction which the offender is bound to make Luke 7.4 or all of them as occasion is offered Mat. 18.32 The conditional words of this Petition are useful to us many ways viz. 1. To inform us that asking of pardon and testimony of Repentance go together he that receives the one must express the other for where God gives pardon there also he gives grace to repent and mercy is not granted but on condition of repentance Acts 2.37 38. 2. To teach us to forgive our brethren every day to renew our repentance and to humble our selves and to let us know That we are bound to forgive all persons Gol. 3.12 all sins Prov. 10. and at all times Mat. 17.22 when men offend us and that fully 3. To afford us a notable sign of pardon of sin namely our forgiving of and mercy to our brethren 4. To admonish us to beware of the common sin of this Age which is desire of revenge spite and grudging for if we forgive not we pray in effect that God would not forgive us yea we curse our selves 5. To discover unto us the gross hypocrisie of our Nature for so oft as we make this Petition we make profession of reformation of life in new obedience for this one branch of brotherly Reconciliation here professed doth presuppose our Conversion from all sin since true Repentance for one sin cannot stand with a purpose to live in any other 6. To stir us up to hunger after love mercy gentleness meekness and to endeavor to practice the same continually living in peace 2 Cor. 13.11 laboring to make peace Mat. 5.9 and shewing all tokens of love to our adversaries that they may assure themselves we have wholly forgiven them 7. To shew us the way how to keep true peace of conscience for ever for when we are at one with God and man we have a blessed peace and this is by calling upon God for the pardon of our sins every day and by following after peace with men in the practice of forgiveness and reconciliation which is never sincere without repentance 8. To acquaint us That no man living in malice can say the Lords Prayer as he ought to do Mat. 5.24 and that is a sign of grace to forgive Mat. 17.32 9. To exclude from pardon all such as persecute the Saints of God till they repent and practice as they pray in this Petition By this Petition we are taught 1. To bewail our carnal security going on from day to day in sin without thought of the debt thereby 2. To relye and settle our hearts in all estates in affliction temptation and death it self on the meer mercy of God in Christ by faith in his Blood for the pardon of our sins 3. Not to lie down in the sins we daily commit but renew our estate by true humiliation and repentance which consists in daily examination confession contrition supplication and conversion 4. To use this Petition as a remedy against despair which must not embolden any to sin presumptuously for the Lord hath said he will not be merciful to that man Deut. 29.19 5. That no man possibly can fulfil the Law for the Apostles themselves were commanded to ask pardon for sin every day whereby it is plain they could not fulfil the Law much less can we 6. In all godly maner to endeavor after what we pray for for it is gross also hypocrisie daily to ask the pardon of sin and still to continue in the daily practice thereof 7. Not onely to pray for the pardon of our own sins but of our brethrens also whereby we are taught that the good estate of their souls should be dear and precious to us In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins as 1. The knowledge of our sins without which the tongue may pray for pardon but the heart cannot Thus many poor and miserable souls ignorantly deceive themselves 2. Grace to acknowledge our sins for he that hides them shall not prosper Prov. 28.13 and all that know them do not confess them or else some way justifie themselves 3. Grace to be truly humbled for sin and that in the sense of Gods curse due for it else we are still in our sins and cannot pray to speed 4. Justification through the death and blood-shedding of Christ Rom. 4.25 That Christs righteousness may be made ours and our sins laid upon him for his mercies sake 5. Love and charity towards our brethren that God would give us a heart to be reconciled to them pardoning their offences against us The Deprecation of this Petition is against all things that may shut up Gods mercy and goodness from us as 1. Blindeness of minde and ignorance of our inward estate which is through ignorance of the Law 2. Hardness of heart which keepeth from repentance 3. Despair of Gods mercy and goodness which driveth from God to the Devil 4. Presumption which is the promising of happiness to ones self on false ground 5. Continuance in sin and the least opinion of
our own Righteousness 6. Malice and thirsting after revenge when injury hath been offered us To prevent and avoid which we must consider 1. How much the Lord hath forgiven us for Christs sake 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies the Devil alone is an implacable enemy 3. That the way of grace is thus stopped up and consequently the way of glory The Thanksgiving of this Petition is For illumination to see our sins for a sight and sense of our sins and for blindeness Spiritual expelled for Sanctification to turn us from sin for hard hearts mollified and for the extremes and bars of Grace Despair and Presumption removed for Justification to deliver us by the death of Christ from all sin for Love abounding where offences against us abound and for Malice banished and purged out of us that howsoever we sustain many grievous wrongs at the hands of men yet are we contented yea chearfully willing to forgive them all even as God for Christs sake hath forgiven us The Moral Law doth to Obedience binde The Vniversal Race of all Mankinde Which not perform'd by us we must endure The penal Statute of the Forfeiture ' Less he who as our blessed Surety stood Cancel the Obligation with his Blood This for the Faithful's done 't is now our part To Cancel to remit with all our heart Others their Debts that we for ours ne're may Be call'd t' Account at the Grand Audit-Day §. 10. And lead us not into Temptation but deliver us from evil THis Petition in order is immediately subjoyned after the other craving the pardon of sin to teach us That this is not the onely care of Christians to seek to have sins pardoned but for the time to come earnestly to strive against and resist it the Christian mans life being a continual warfare So that there be two Petitions for the soul but one for the body teaching us That our care for the estate Spiritual ought to be double to our care for things Temporal Lead us not into Temptation but c. that is Suffer us not to be tempted above our power or so that either we sin or wholly revolt from thee but strengthen us in our Temptations by thy holy Spirit and deliver us from evil as the cause thereof wherein we pray That the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil to the committing of sin but that he would deliver us from the evil of all Temptations both of sin and damnation Lead us not into Temptation which we cannot bear so Augustine Redeem us from evil that we be not carried by Temptations so Calvin And we pray thus not that we may always be free which cannot be but that we may not be overwhelmed overcome and made subject to Temptations when we are by them assaulted But deliver us from evil that is Withdraw not thy Grace from us leave us not to our own lusts neither deliver us over to Satan to be hardned but in all assaults stand thou by us that our faith may not fail and deliver us from the evil both of sin and punishment So that the meaning hereof may be this O Lord we are every way subject to Temptations and by our sins we deserve to be left therein to the malice of Satan and to the power of our own Corruptions yet we beseech thee not to forsake us in any Temptation but give an happy issue thereto still upholding us by thy Grace Now here we must observe That God is said to lead a man into Temptation onely as Temptation is a punishment of sin and onely by permission leaving the party to himself and Satans malice for some former transgression For God tempteth no man to destroy him or to cause him to sin but to try and exercise his Graces in him wherefore this Petition which Christ taught us speaketh not simply of all tryal and manifestation of our faith and godliness unto which David offered himself of his own accord Psal 26. For God tempteth not to evil but man when he is tempted is tempted by his own evil concupiscence Jam. 1.13 14. The words themselves contain one onely Petition though some have thought otherwise consisting of two parts 1. The Petition it self Lead us not into Temptation or a Petition of delivery from a particular future evil 2. The Exposition thereof more general for delivery from all as well present as future evil There be two causes of temptations and consequently two sorts thereof 1. From God for the tryal of our faith godliness hope patience constancy and obedience by the Cross So God is said to have tempted Abraham Joseph Job and David This is good and holy when as God tempts a man which is an action of God whereby he proveth and tryeth man to make manifest unto man himself and unto others what is in his heart for God knoweth well enough before he tryeth him This is called Good both in respect of the Author which is God and in respect of the end which is the good of his servants And this we here pray not against 2. By the Devil our Flesh and wicked men which is every soliciting to sin which soliciting it self is also sin This is evil being a wicked motion allurement or perswasion arising partly from our own corruption and partly from the suggestion of the Devil whereby man is provoked to sin against God in the transgression of some Commandment Now by Nature man is prone to be tempted Gen. 31. Sin is a deceitful tempter Heb. 3.13 and Satan is a subtile cruel and diligent tempter 1 Pet. 5.8 And this is that we pray against in this Petition Temptations are of divers sorts viz. 1. Whereby God tryeth man 1 Kings 10.11 searching into his heart whether by affliction or otherwise for Reasons best known unto himself 2. Whereby man tempteth God as by murmuring and refusing to believe and to rest on his Providence without seeing evident present Signs of his goodness seeking after new miracles trusting in outward means prescribing God a time or maner of deliverance impatient at his corrections adventuring upon needless apparent dangers without warrant or burthening the faithful with vain and needless Traditions 3. Whereby man tempteth man seeking to circumvent him by trying him with politick devices Thus the Pharisees are said to have tempted Christ Mat. 22.18 4. Whereby man tempteth himself his corrupt heart alluring and drawing him to sin Jam. 1.14 5. Whereby the Devil tempteth man and provoketh him to sin From these two last Temptations of the Flesh and the Devil that is corrupt and evil motions of the minde we desire here to be delivered from the third we pray to be kept in the fourth Petition from the second in the second Petition From the first we pray not to be kept but rather that the Lord would try us and use all means he seeth best to
are the main instruments of other sins Prov. 23.33 3. That all civil Nations have detested these sins that we are unfit to keep any secret and become a scorn to the sober Gen. 9.22 4. That since Christ tasted gall and vinegar for us why should not we abstain from surfetting and drunkenness for him Remedies against Temptations to Despair of Gods mercy viz. 1. We must meditate That we were by Baptism received into the Church and it hath been to us the laver of Regeneration Tit. 3.5 2. That we once heard and believed the word and therefore we shall stand ever by this faith 2 Cor. 1.24 3. That our Election is in Gods keeping and therefore Satan can never steal it away Eph. 1.4 for that the calling of God is without Repentance and whom he loveth he loveth to the end Rom. 11.29 Joh. 13.1 4. That we know by our love of the brethren that we are translated from death to life 1 Joh. 3.14 That we desire to believe in Christ and to run the ways of his Commandments Mark 9.24 5. That we hate sin with an unfeigned hatred 1 Joh. 3.9 and that we are sorry that we can be no more sorry for our sins which to us is an argument of faith 2 Cor. 7.10 6. That Christs Merits are far greater then our sins and he is the propitiation for our sins Joh. 1.29 7. That though the righteous fall yet he shall rise again for God supporteth him with his hand Psal 37.24 8. That the Spirit doth though very weakly witness to my Spirit that I am the childe of God Rom. 8.16 Remedies against Temptations to presume of Gods mercy 1. We must meditate That God bids us not be high-minded Rom. 11.20 and that Security destroyeth more then any Sin Luke 17.26 2. That he is blessed who feareth always Prov. 28.14 and that we must work out our Salvation with fear and trembling Phil. 2.12 3. That as God is a God of Mercy so is he also a God of Justice Deut. 9.20 4. That the more I presume the more subject I am to fall Luke 22.33 34. and Satans main weapon to vanquish me is this That God is merciful Rom. 6.15 5. That the longer we continue in sins the more hardly may we leave them 2 Sam. 3.16 6. That even David prayed to be kept from Sins of presumption Psal 19.13 In praying that God will deliver us from evil we desire 1. That he would send no evil on us but deliver us from all evils present and to come both of crime and pain 2. That if he send on us any evils that he would mitigate them in this life and turn them to our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fully and perfectly deliver us and wipe away every tear from our eyes By Evil is not meant Satan onely for it comprehendeth all our Spiritual Enemies and that for these Reasons 1. The Title Evil is not onely given to Satan but to Sin also Rom. 12.9 and to the World 1 Joh. 5.19 and to the Flesh that is the corruption of our Nature for that is the evil treasure of the heart Mat. 12.35 2. That advantage which the Devil hath against us is by the World the Flesh and Sin as his Agents and Instruments in Temptation against us and therefore with that evil one the Devil Sin the World and the Flesh must be understood That which we pray for we must endeavor to practice and therefore our special care must be 1. To resist the Devil and to keep our selves from the assaults of Satan unto Sin 2. To beware of all Satanical practices by using Charms seeking to Witches or the like as means of help in any distress This is gross hypocrisie to pray against the evils of Satan and to give our selves to the practice of them 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil nor to meddle with it or him without a warrant and calling from God to whom we must betake our selves by humble and earnest prayer 4. We must avoid the company of evil persons Prov. 1.10 Gen. 39.10 5. Not live in places where evil is practised though we might gain much by it 2 Cor. 6.17 6. We must take heed of evil speeches which may corrupt our selves and others Eph. 4.29 7. We must hide Gods word in our heart that we do not sin against him Psal 119.11 In these words of this Petition we pray against Satans slights policies which he exerciseth against all men but especially against Gods children for their ruine destruction They are many but these six are most dangerous policies of Satan which we are as well to watch as pray against 1. When men have many good things in them as knowledge in the mystery of Salvation beside Moral vertues then the Devil labors that concupiscence may still raign in their hearts by their living in some sin or other whereto they are naturally enclined 2. When Satan cannot procure some strong Corruption to raign in the childe of God then he labors to get him to commit some offence or sin whereby the Name of God may be dishonored his Profession disgraced his Conscience wounded and Gods children offended 3. When the childe of God is faln into any sin then the Devil labors to to cast him asleep therein that he may lye in it without remorse and so never repent 4. When the Lord vouchsafeth to men the means of Salvation then Satan labors to make the same void and of no effect that so they may not onely miss of Salvation but be condemned the more deeply for the neglect and contempt of the means 5. When he cannot work his will inwardly in their souls as he desires then he essays to do them mischief by some outward Satanical operations Thus he plagued Job 6. Satan labors to bring Gods children to some fearful and miserable end not so much for the bodily death as in regard of the inward horror and terror of Conscience for the extremity of his power and malice at a mans last gasp he hopes will be most powerful and if he be not restrained he will endeavor to make him dye in presumption or despair How many ways God is said to deliver us from evil viz. 1. By preserving us from committing sin Gen. 20.6 and by freeing us from Judgements due unto sin 2 Sam. 12.13 2. By keeping us from the hurt of sin and afflictions Psal 91.13 and by turning all those sins which we commit and the afflictions which we sustain to our good Psal 51.1 119.67 71. 3. By bridling Satan that he cannot subdue us Rom. 16.20 4. By giving us his holy Spirit that by a lively faith we overcome all evil Rom. 8.2 5. By no means Mat. 4.2 by small means 2 Kings 4.3 by ordinary means Josh 5.12 by extraordinary means 2 Kings 6.16 contrary to all means Dan. 3.25 6. By
Christ Jesus who overcame the World by obeying the Flesh by suffering and the Devil by triumphing over him in his Cross Joh. 16.33 1 Pet. 4.1 Col. 2.15 The wants we bewail in this Petition viz. 1. The Rebellion of our wicked Nature by which we resist the Spirit of God Rom. 7.14 c. 2. Our readiness in each little Temptation to yield up our selves to the committing of sin Luke 22.45 46. 3. That we cannot enough mourn for the remnants of our bondage whereby we are kept in the power of Satan 4. That so many fall by Satans Temptations Psal 119.136 5. That we cannot here get mastery over our own Corruptions 2 Cor. 12.8 6. That we love so this Spiritual Sodom in which we are subject to and fall by Temptation Gen. 19.16 7. The Tyranny of Satan our Adversary going about each way to subdue us Mat. 9.12 This Petition being negative the Deprecation thereof is first to be considered which is 1. Against Temptation as it may be a means to draw men from God to sin 2 Cor. 12.7 8. 2. Against Afflictions as they are punishments of sin Curses from God motives to impatience or means to make us take Gods Name in vain Prov. 30.9 Against grievous afflictions long continuing to make us despair of Gods Mercy or hearing our prayers 3. Against Spiritual desertion or forsaking of Gods Spirit which if gone all power to stand and all Spiritual comfort is gone also for it is in us the new life the Spirit of the soul 4. Against Solicitations to sin either by the Devil the World or the Flesh 5. Against Sin even when we are most solicited and tempted because we shall meet with temptations yet that we may not be overcome and made slaves unto Sin 6. Against future relapse into Sin blindeness of minde hardness of heart through custom in sinning or through some notorious sins committed 7. Against backsliding from the Truth either in part or in whole all sorts of Judgements temporal or eternal and what hurt soever may befal either by prosperity or adversity 8. Against sudden death that we may not be prevented of Repentance for renewed trespasses and eternal death the greatest evil of punishment The Supplication of this Petition is for such things as are best for us preserving us from Sin damnation as 1. The Spirit of Grace which is threefold 1 Light of understanding of the holy Scriptures whereby we are able to use them 2. Stedfastness of faith whereby as by a shield the fiery darts of the Devil are repressed which also is of vertue to purifie the heart 3. Patience in bearing any cross or affliction whereby we are tempted at any time that in stead of sin the issue thereof may be hope Rom. 5.3 2. The helping hand of the Lord to turn evil into good unto us and this he doth 1. By Humiliation and casting us down under and for these things as Nebuchadnezzar the proudest and Saul the bloodiest Persecutor 2. By alienating and estranging our affections from the world and worldly things by affliction 3. By framing us by the Cross to a more careful obedience for the time to come Psal 119.71 4. By prevention the Lord punishing us in this world that we may escape in the world to come 1 Cor. 11.32 3. Everlasting life that God for his mercies sake in and through the meritorious satisfaction of our Savior Jesus Christ would bestow this infinite good upon us The Thanksgiving of this Petition is For that in the former things which we pray for God hath so enabled us to resist as that neither the corruption of Nature enticements of the World the policies of Satan nor present Affliction hath so subdued us but that we are able to rise again as also for good arising to us by Temptations and deliverance from the punishments by our sins deserved Since first the proud aspiring Angels fell There was no want of Policy in Hell The Devil knows by Observation The pulse of each mans Inclination The tide of all our Actions yea he knows How low our Graces ebbe how high Sin flows How the least spark of any Lusts desire Kindles the Heart and sets the Will on fire Help Lord let not the World the Flesh or Devil Prevail but still Deliver us from evil §. 11. For thine is the Kingdom the Power and the Glory for ever Amen THis Conclusion is added as a Reason of all the Petitions to strengthen our Faith that God being both able and willing doth grant all our Requests made unto him in the Name of Christ and therefore in the end we post-adde a note of Confidence and say Amen which is originally an Hebrew word yet used in all Languages It signifieth Truth or Faith the uttering of it after a Prayer implieth an Assent unto the Prayer together with carnestness of desire and Faith for the obtaining that which is prayed for Thus the people were commanded to say Amen Deut. 27.15 c. and accordingly was it practised Neh. 8.6 For thine is the kingdom that is both general over the World and special over thy Church and Chosen both thy Kingdom of Providence and of Grace And in this faith do we pray unto thee submitting our selves as thy Liege-people The Power that is The Almighty power whereby thou art able to do all things whatsoever thy people ask and beg of thee there is nothing out of thy power but we are without all power and might in our selves to help our selves therefore our eyes of Faith wait upon thy power And the Glory that is Thou shalt make thy glory shine more and more in being beneficial unto us thy Faith and Religion shall be the more esteemed and reverenced the end of all that thou dost for us shall be thine eternal praise thine is the excellency and majesty which Property rightly and onely belongs to thee thou alone having an absolute Soveraignty over all things and Power answerable to dispose and govern them at thy pleasure yea we give thee all glory in confidence of thy goodness and say Amen in token that we verily believe it shall be so with us as we crave and do with all fervency beg O Lord let it be so do thou subscribe to our desires and say So be it These words are a Reason of the former touching which we must observe two things in general 1. That they are not a Reason to move God whose will is unchangeable but to perswade the childe of God who prayeth thus that God will grant his requests 2. That this Reason is not peculiar to the last Petition but general belonging to them all The Reasons for the propping of our faith and assurance in our prayers contained in this conclusion are taken 1. From the Kingdom of God a good King delights in the welfare of his Subjects how much more doth the King of kings who is Goodness it self in the happiness of his He will hear defend and preserve his Subjects 2. From the Power
good things from him 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idlely but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and therein celebrate the wisdom power and goodness of the great Creator The Power of God is the very Essence of God it is an essential Property in God working and effecting all things in all things by determining and executing all things that he will And the Providence of God is a joynt-operation of his infinite Wisdom infinite Justice and infinite Mercy it is the Eternal most free unchangeable most just wise and good counsel of God whereby he worketh all good things and permitteth also evil things to be done and directeth all things both evil and good to his own glory and the safety of his chosen yea it is his Almighty Power every where present whereby he doth uphold and govern the world with all the creatures therein so that nothing cometh to pass by Chance Fortune or Destiny but by his Fatherly Counsel So that to believe in God the Creator is to believe that God who hath created all things and governeth them by his Providence hath created me and the faithful in the world to celebrate and serve him and all other things to serve for our safety All things are yours and you are Christs and Christ is Gods Most Holy Just Spiritual Essence All Power all Mercy all Intelligence Thou Father of our Savior Christ whereby Thou daign'st thy Faithful ones Paternity By that most Free-grace of Adoption Or New-birth of Regeneration Thou Almighty wonderful Creator Gracious Preserver most wise Governor Of the world Help my Vnbelief in me Confirm thy Faith for I believe in thee §. 3. And in Jesus Christ his onely Son our Lord. THe whole History of Christ may be comprehended in his Divinity his Humanity his Office and his Theanthropeity Christ is very God Joh. 1.1 Mat. 1.23 and very Man Gen. 3.15 Isa 7.14 God and Man and that in one person Joh. 1.14 Phil. 2.6 7 9 11. 1 Tim. 2.5 6. and the Savior of Mankinde 2 Cor. 5.18 Joh. 1.20 1 Joh. 2.2 So that in Christ are two perfect Natures whole and distinct and double Properties also and operations natural but one person subsisting in both these Natures Divine and Humane for it was requisite that one and the same should be Mediator both by Merit and by Power Now Christ as concerning his person hath but one Father and one Mother a Father as touching his Godhead a Mother as touching his Manhood the Virgin Mary of whose substance he was conceived by the power of the Holy Ghost Gal. 4.4 1 Tim. 2.5 So that though each Nature hath its property remaining distinct to it self yet are they so joyned as they make but one person in Christ who was whole God and whole Man whole God also with his body but not according to his body God whole Man also with his Godhead but not according to his Godhead Man So also whole Adorable with his body but not according to his body Adorable whole Increate also with his body but not according to his body Increated whole Formed also with his Godhead but not according to his Godhead Formed whole Consubstantial with God also with his body but not according to his body Consubstantial as neither also is he according to his Godhead Coessential with men but he is according to the Flesh Consubstantial unto us existing also in his Godhead For when we say he is according to the Spirit Consubstantial with God we may not say he is according to the Spirit Coessential with men And contrarily when we affirm him to be according to the Flesh Consubstantial with men we may not affirm him to be according to the Flesh Consubstantial with God The distinction and unconfoundableness of the Nature and Properties of the Word and the Flesh must thus exactly not with a running eye but warily be observed that we may avoid the bringing in of a Division of one most undivided person Touching Christ in the Creed we learn to believe these two things 1. His Humiliation whereof there be three degrees 1. His Incarnation not by turning the Godhead into the Nature of Man but by taking Mans Nature to the Godhead that so one person might be both God and Man 2. His Suffering death on the cross for our sins 3. His Descension into Hell that we might be delivered from Hell and everlasting death 2. His Exaltation whereof there are also three degrees 1. His Resurrection from death to life and his Ascension 2. His Honor Power and Authority in Heaven and Earth together with God the Father by sitting at his right hand 3. His coming at the end of the World to judge all that shall then be found alive and all that have dyed since the world began Christ 1. In respect of his Divinity is the Image not of himself neither of the Holy Ghost but of his eternal Father coeternal consubstantial and coequal with his Father in Essence in essential properties and works and is that person by which the Father doth immediately reveal himself in creating and preserving all things but chiefly in saving the Elect. 2. In his Humane Nature he is the Image of God and that of the whole Trinity because the three Persons together bestowed on Christs Humanity these gifts Properties and Majesty which are the Image of God To believe in Jesus is to believe 1. That he is the Savior of Mankinde 2. That the Son of God born of the Virgin Mary is this Jesus the Savior whom God will have us acknowledge hearken unto and worship Mat. 1.12 3. That he alone doth fully and perfectly deliver us from the evils of crime and pain 4. That he is not onely the Savior of other the chosen of God but mine also 5. That he is not our Savior by his Merit onely but also by his efficacy and effectual working Christ is called The first-born in four respects viz. 1. According to his Divine Nature being begotten of the Father before all creatures and of the same substance with him Coloss 1.15 Rom. 8.29 2. According to his Humane Nature even as he took upon him our flesh and was born of the Virgin Mary so he was also her first born Mat. 1.25 Luke 2.15 Not that the blessed Virgin had other after him but because she had none before him 3. Because he was the first that rose out of the grave and made a way for us unto everlasting life therefore he is called The first-born from the dead Col. 1.18 4. As the first-born was set apart and then sacrificed unto God so Christ was seperated from sinners Heb. 7.26 as the unspotted Lamb of God holy and acceptable and then made a perfect oblation of himself not for himself but for the sins of his people Heb. 7.27 Christ is said to be our Lord in
ceremonial Worship had a respect and were referred unto Christ as the Sacrifices Immolations Altars Temple yea the Kingdom also and the Kings were a Type of the Kingdom of Christ Christ our Mediator is said to be man perfectly just fulfilling the Law four ways 1. By his own Righteousness performing such perfect obedience as the Law required 2. By paying sufficient punishment for our sins 3. By fulfilling the Law in us by his Spirit when he regenerateth us by it 4. By teaching it and by purging it of errors and corruptions Why Intercession for us to the Father is proper onely to the Son 1. Because himself living on earth in the time of his flesh was made a Suppliant and a Sacrifice for us unto the Father 2. Because he earnestly will according to both Natures that the Father for his Sacrifice once accomplished on the Cross remit unto us our sins and restore unto us righteousness and life 3. That the Father looking upon the Sacrifice and will of his onely begotten Son receiveth all Believers into his grace and favor Christ our Mediator is a Reconciler of God and men Now to Reconcile signifieth 1. To make Intercession or intreaty for him who offendeth unto him who is offended 2. To make Satisfaction for the injury offered 3. To promise and to bring to pass that the party who hath offended offend no more for except this be brought to pass and effectuated the fruit of the Intercession is lost 4. To bring them to an Atonement and Agreement who were before at enmity The Office of a Mediator being to deal with both parties both the offended the offender with God the party offended our Mediator had necessarily to do these things viz. 1. To make Intercession for us and to crave pardon of him for our faults 2. To offer himself for to satisfie 3. To satisfie indeed the Justice of God by suffering for our sins punishment sufficient though Temporal 4. To crave and obtain of God that he would accept of this satisfaction as a price of sufficient worthiness for which he would account us children pardoning our sins 5. To be our Surety that at length we will leave off to offend him by our sins without this Suretiship Intercession findeth no place with men much less with God With us the parties offending our Mediator doth these things 1. He is the Messenger or Ambassador of God the Father to us to shew or open this Decree of the Father That he doth present himself to make satisfaction for us and that God will for this satisfaction pardon us and receive us into favor 2. He doth perform this satisfaction by pouring out of his own blood 3. He doth impute and apply that satisfaction unto us 4. He doth cause us by giving his holy Spirit unto us to acknowledge this so great a benefit and to embrace and not reject it 5. He doth by the same Spirit cause us to leave off to sin and begin to be conformable to Gods Law that is he doth regenerate us and restore the lost Image of God in us 6. He preserves maintains and shields us in this Reconcilement against the Devil and all our Enemies yea against our own selves lest we revolt again 7. He glorifies us being risen again from the dead and so perfects our Salvation It was necessary that our Mediator should be true Man for these Reasons 1. Because it was Man that sinned 2. That he might suffer death 3. That he might help and relieve our infirmities 4. That he might be our Brother and our Head and we his Members Heb. 2.14 5. Because of Gods Justice and Truth It was requisite that our Mediator should be true God for these Reasons 1. That he might be able to sustain the infinite wrath of God or grievousness of punishment which should be temporal yet equivalent to eternal pains 2. That his punishment might be a sufficient and full worthy Merit and Ransom for the purging of the sins even of the whole world and for the repairing of that righteousness and glory which they had lost 3. That he may restore by his forcible operation and power the Image of God in us 4. That he should make known unto us the Secret Will of God concerning the receiving of Mankinde again into favor Job 1.18 5. That he might give the Holy Ghost by whom he might bestow on us maintain and perfect in us the Benefits purchased by his death as Remission of Sins Righteousness New-obedience and life everlasting Joh. 15.26 Meer man or any creatures could not have wrought out our delivery for these Reasons 1. Because the Justice of God doth not punish in other creatures that which man hath committed 2. No creature could sustain temporal punishment equivalent to eternal 3. He who is himself defiled with sin cannot satisfie for others 4. Because the punishment of a meer creature would not be a price of sufficient worthiness and value for our delivery 5. Because the delivery of man is wrought after a sort also by Regeneration The Benefits of the Mediator viz. 1. Our wisdom 1. Because he is the matter or subject of our wisdom 1 Cor. 2.2 2. Because he is the Cause or Author of it and that three ways 1. Because he hath brought out of the Bosom of the Father the Doctrine of our Redemption 2. Because he hath ordained and doth preserve the Ministery of the Word 3. Because he is forcible and effectual in the hearts of the chosen making them yield their assent to the Word or Doctrine 2. Our Righteousness that is our Justifier for in him our Righteousness is as in the subject 3. Our Sanctification because he doth Regenerate us by his holy Spirit 4. Our Redemption because he finally delivereth us The Theanthropeity of Jesus is of this fourfold use viz. 1. That as often as this Name comes in our mindes we may think our selves without Jesus to be a people utterly lost 2. That we may be admonished to seek Salvation from him alone for Jesus is the onely Son of God 3. That we may oppose this Name to Despair to the greatness of sin to our own unworthiness and to the power of the Devil 4. That we may know that in this Name is compendiously contained the whole Gospel The duties to be performed by us to shew our faith in Jesus Christ 1. A thankful admiration of this unspeakable favor of God in giving Christ unto us 2. An humbling of our selves to seek the good one of another as Christ did for ours 3. To be lifted up in heart to heaven where our Nature sits at the right hand of God 4. To yield all due reverence to this Lord and gracious Jesus of ours There is but one Mediator 1 Tim. 2.6 and the Reason is Because the Son onely is Mediator and can perform the Office of the Mediator and there is but one onely natural Son of God therefore the Papists will one day sadly finde themselves mistaken And this Christ
and Impassible and such like For the proof of his Divine Nature or that the Eternal Son called The Word is another Nature from the Flesh taken and a subsistence even before the Flesh born of the Virgin reade Joh. 1.14 Heb. 2.14 16. 1 Joh. 4.2 who being in the form of God took on him the form of a Servant Phil. 2.6 In the Beginning was the Word and the Word was with God and that Word was God Joh. 1.1 Many other are the quotations of Scripture to prove his Divine Nature as Psal 2.7 Acts 13.33 Heb. 1.5 Joh. 17.3 Matth. 1.23 Heb. 1.3 Joh. 2.19 1 Tim. 3.16 Joh. 6.51 1 Pet. 3.19 as also his Humane Nature Rom. 1.3 9.5 Luke 1.31 Heb. 2.11 Luke 1.42 2.7 Gal. 4.4 3.16 Heb. 2.16 Mat. 26.38 Luke 2.52 Joh. 10.18 Luke 23.46 1 Cor. 15.21 Eph. 5.30 4.12 16. Joh. 5.56 Rom. 8.11 Gen. 3.15 49.10 Isa 7.14 Matth. 10.18 23. Luke 1.27 31 34. 2.40 Mat. 4.2 Joh. 4.7 19.41 Mark 4.38 Mat. 27.50 Mark 15.37 Luke 23.46 Joh. 19.30 33. 2. That these two Natures make but one person in Christ or that in Christ are two perfect Natures whole and distinct and double properties also and operations natural but one person for it was requisite that one and the same should be Mediator both by Merit and by Power But they who make two persons make also two Christs with Nestorius the one a Man passive and crucified the other God not crucified and onely assisting the Man Christ by his Grace But this Heresie hath been long since confuted and condemned And that the Divine and Humane Natures of Christ are united in one person accordeth with the holy Scripture Joh. 1.14 Mat. 3.17 Eph. 4.10 1 Tim. 2.5 6. for his Humane Nature was at once both formed and assumed of the Word into unity of person and made proper unto the Word before or without which assumption or personal union it neither was nor had been nor should be Some Hereticks of old have proudly said That of the substance of the blessed Maid Christs flesh ne're formed was but that 't was brought Down from Heav'n into her womb others thought He had not true and real flesh indeed But in appearance onely Be 't our Creed To believe he was true God true Man one Onely natural Son of God alone Two Natures whole perfect distinct to be One undivided personality §. 5. Suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell THis Pontius Pilate was a Heathen Judge set over the Province of the Jews by the Roman Emperor under whose Government Christ began to execute his office for which he was sent and continuing therein and working Miracles was spitefully entreated of the wicked Jews for the space of three years and upward then villanously betrayed by one of his Disciples apprehended abused and crucified being full Thirty three years of Age and upward though his certain Age is not infallibly set down by any Dead that is On the Cross he gave up the ghost was after pierced to the very heart so that water and blood came out and being found certainly dead he had not his legs broken as theirs were who had been crucified with him And Buried that is for the more certainty that his Spirit was departed out of his body and as for the confirmation of his death so for the mystery of our not onely death but burial unto sin figured thereby he was taken down from the Cross and laid in the Grave or Sepulchre Now it is one thing to believe that Christ suffered another to believe in Christ which suffered for that is onely to have an Historical Faith of Christs Passion without reposing any confidence therein but this is to believe not onely that Christ suffered but also to repose and place our trust and confidence in Christs Suffering and Passion For the right apprehension of the suffering of Christ being God-Man know That the Deity simply considered in it self and by it self could not dye but that person which was God both could and did dye For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature and uniting them together without confusion alteration distraction separation in one person that which is done by the one Nature is done by the person in which respect the Scripture often attributeth the Suffering of Christ to the other Nature 1 Cor. 2.8 Acts 20.28 And though the Divine Nature of Christ suffered not yet did it support the Humane Nature and added dignity worth and efficacy to the suffering of that Nature yea it had also proper and peculiar works as to Sanctifie his Humane Nature to take away our sins to reconcile us to God and the like And this must be cautiously observed by us for a Rule That Christ is not dead for us except we be dead to sin neither is he risen again for us except we be risen again to newness of life And take this for a most sure Principle That we are not Redeemed except we be Sanctified for he did not Redeem us from sin that we should commit it afresh and serve it again It is one thing to know that Christ dyed another thing that he dyed for us and it is one thing to discourse passionately of his death another to feel the operation thereof within us Labor therefore to be so affected therewith as that it may effectually prove thy death unto sin Christ descended into Hell for us when after the very time of his Passion he continued for a time in the state of the Dead and was under the power of the Grave This Article of Christs Descension into Hell is to be understood of the Grave not of his Souls going down locally into the place of the Damned not onely of those inexpressible yea unconceiveable torments which he suffered in his Soul under the eclipse of Gods favor yea under the fearful wrath of God which though in respect of us was to be eternal in him was made temporary having end because himself is Eternal and Infinite So that to believe in Jesus Christ which descended into Hell is to believe that Christ was for a time in the state of the Dead and held under the power of the Grave To believe in Christ which suffered is to believe 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake 3. That he felt the horrible and dreadful wrath of God whereby to make recompence for mine and others sins and to appease his wrath against Mankinde Mention is made of Pilate in Christs Passion for these Reasons 1. Because Christ would receive from the Judge himself a Testimony of his Innocency 2. Because it was requisite he should be solemnly condemned that all the world might know that he though innocent was condemned
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
consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
that dye some are crooked through Age some tender Infants some Blinde and some Lame yet at the Resurrection these weaknesses shall be done away to the faithful and strength perfection and comeliness shall be to every one of them The bodies indeed of the Elect shall rise in the same substance as the bodies of the Reprobate but diverse in quality not to be corrupted or altered any more And these qualities of the bodies of the just after the Resurrection shall be Clarity Mat. 12. Impassibility 1 Cor. 15. Agility Wisd 4. and Subtilty now the condition of the unjust shall be quite contrary to the blessed So that although the Resurrection is one of the Priviledges which the Saints by vertue of their Union with Christ receive after death yet Resurrection simply in it self considered is not the Priviledge of Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the Glory which followeth thereupon in Heaven where the Saints shall shine as Precious Stones Rev. 21.11 yea as the Firmament Dan. 12.3 as the Stars and as the Sun Mat. 13.43 be like Christ himself 1 Joh. 3.2 and appear with him in glory Col. 3.4 This glory of the Saints extendeth both to Soul and Body to the whole person In regard of their Souls they shall be all glorious within Psal 45.13 for they are Spirits of just men made perfect Heb. 12.23 perfect knowledge wisdom and all maner of purity shall be in them 1 Cor. 13.12 In regard of their Bodies they shall be fashioned like to Christs glorious body Phil. 3.21 and that in Incorruption Immortality Beauty Brightness Grace Favor Agility Strength and the like such as indeed the tongue of Men or Angels is not able to express Suffice it to our ravished Admiration That the Saints in regard of their persons shall there be advanced to the Honor and Dignity of Christ so far as they are capable of it The Resurrection we are to hope for as it is an effect of Gods Counsel and to believe it as it is the Counsel it self and Purpose of God Touching the Resurrection of the Flesh know 1. That we shall rise with the self same bodies 1 Cor. 15. Phil. 3. Job 19. 2. That our bodies shall then be incorruptible 3. That the good and evil shall rise with all and every part of the body 4. That being risen they never dye more Touching the Resurrection we acknowledge 1. That our bodies are all frail and weak and how many years soever they continre yet fall to the ground they shall at last even as they were taken out of it 2. That howsoever or whensoever they fall yet they shall be raised again by a supernatural Power the Souls being reunited unto them 3. That all this shall be in the last day together in a moment at the sound of a Trumpet and not some at one time some at another 4. That being thus raised they must come to Judgement all the secretest things that ever they did being laid open and the hidden things of all hearts being manifested The Resurrection proved by the Apostle 1 Cor. 15. 1. If there be no Resurrection then Christ is not risen from the dead 1 Cor. 15.13 15 16. but he is already risen Rom. 6.9 And if the Head be risen then shall the Members also rise 2. If no Resurrection then of all men the Believers were most miserable ver 19. for their portion in this life is mourning whilest the world rejoyceth Joh. 16.20 But they are not most miserable for Christ hath pronounced them Blessed Mat. 5.4 6 10 11. 3. If there should be no Resurrection of the godly from death to life then the first Adam should be more powerful and mighty then the second so that the second Adam should be impotent and weak if he should not be able to deliver them from the jaws of death 4. All our enemies and the enemies of Christ are to be taken clean away and made subject to Christ and to us the last of which is death 1 Cor. 15.26 5. If there were no Resurrection of the flesh then the Epicures and Libertines taught well That we should follow our pleasures and delights in this life ver 32 which were a damnable pernicious Doctrine to be taught and heard in the Church of God opening a gap to all prophaneness and shutting up all practice of Piety The duties required of us in acknowledging the Resurrection 1. To live as those that expect the Resurrection and not like those who live as if they thought they should ever continue in this world for we must all dye or be changed 2. Not to live as they that deny the Resurrection whose hope is onely in this world not in surfetting and drunkenness chambering and wantonness but in sobriety temperance and chastity 3. To keep a good Conscience before God and men because at the day of the Resurrection every Conscience shall be a Book opened and all the world shall reade whether it be good or bad 4. Both to abstain from judging and censuring others and to neglect mens judging of us if so be our offences judge us not because there is one Judge of all and it is such Presumption to take his Office out of his hands in judging these to be Hypocrites these Reprobates and these damned Creatures that whoso useth it shall not escape the Judgement of God Rom. 2.1 which followeth on the Resurrection 5. To bear all our bodily imperfections and sicknesses patiently because in the Resurrection all shall be done away weakness shall be strength deformity shall be beauty Natural shall be Spiritual 6. To bear patiently all crosses and injuries in this world not seeking to revenge our selves because the time shall come when all wrongs shall be righted 7. Not to suffer our hearts to be taken up with any earthly thing but to have our hearts still set upon the New Heaven and the New Earth the glory whereof abideth for ever and ever 8. To speak of Gods praises with our Tongues with our hands to work the thing that is good with our feet to run to Religious Exercises with our mouthes to glorifie God in daily Prayer with our ears to hearken to his holy Word with our bodies to practice sobriety with our eyes to be shut from wanton looks and to serve God with all our Members because they shall all rise again be honored and become Spiritual 9. To be ever vigilant and watchful because we know not when our change shall be and because the coming of the Lord will be sudden Again beside Pauls proofs of the Resurrection to the Corinths and Testimonies of Scripture Job 19.25 John 5.28 John 6.40 Reasons may thence be drawn to confirm this truth 1. God promiseth eternal life not to the Soul onely but also to the body of the godly and contrarily to the ungodly he threatneth eternal Punishment and pains both of soul and body and these Promises
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
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
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
holy policy are to fortifie themselves against it because it springs from so fair and unsuspected a Fountain even from Zeal godly Duties and good Actions who are with much Humiliation and fervency of Spirit to pray and strive against it because it singles out the Chosen of God and takes up his seat in the sanctified Soul who are with wonderful care to countermine the sly insinuations wherewith it unavoidably windes it self into their hearts lest when they seem to disclaim Pride they prove proud that they are not proud who cannot be too secure of their Sentinels on the heart-guards because there is no profoundness of Knowledge no measure of Grace no eminency of Zeal can be exempted from hazard of Surprizal by this last and most cunning encounter of Satan by Spiritual Pride Great reason therefore hath the childe of God strongly to fence his heart with a gracious and unfained humility against this sin lest gazing on the dangerous speculations of his own worthiness the eye of his Conscience become blinde to his own Deficiencies Corruptions and Infirmities lest his Self-conceitedness and a vain over-valuing of his own Gifts and Vertues call the Truth of them into question and extinguish the life of Sincerity lest an adulterous self-liking of his own excellency be justly plagued with a scandalous fall into some gross sin lest this Viper nourished in the bosom of his Soul take unseasonable heat and warmth from his Zeal and endanger the whole frame of his New man Now the onely Soveraign means to preserve the life and vigor of Graces in the Soul and to keep thence this pestilent canker-worm of Spiritual Pride is with much earnestness and prayer to labor after and settle surely in the heart a true and undissembled Humility This kinde of Secret or Privy-Pride is not so properly a breach of this Commandment as the outward and more open Pride whose concomitant Companions and Branches are Envy Anger Impatience Indignation Self-will and Obstinacy Presumption Hypocrisie Boasting Ingratitude Contempt Disobedience Ambition and Curiosity as also a fained Modesty or Humility which is a double Pride being to hunt after the praise and commendation of Humility by refusing in shew and apparence and by denying of those things outwardly which yet a man secretly covets and in his minde attributes unto himself either truly or falsly This is Pride under a vail which if Plenty and Prosperity in outward things answer the expectation doth soon appear in its proper Peacockcolours to be nothing else but the very heighth and pinacle of all Pride and Arrogancy whose true Properties follow The properties of the proud man viz. 1. To ascribe his gifts not to God but to his own worthiness and ability and to refer his gifts and counsels principally to his own glory and therefore to stand in admiration of himself and his gifts 2. Not truly to fear God neither to acknowledge and bewail his own defects 3. To be always aspiring to some higher place and calling 4. To attribute to himself those things which he hath not to attempt things above his power and not belonging to his calling 5. To contemn and debase others in respect of himself to believe none but to covet to excel and be eminent above others 6. To be angry with God and Men to fret and fume against God when his desires and counsels are hindred and also to accuse God of Error and Injustice if Gods counsels agree not with the judgements and affections of men Pride is twofold 1. Inward in the soul which consists Partly in the Minde which is a corrupt disposition thereof whereby a man thinks himself to be better then indeed he is This was the proud Pharisees sin Luke 18.11 12. Partly in the Will which is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befel Adam and Eve and does most of their Posterity in every Age. 2. Outward which proceeding from the former shews it self in the effects in her proper colours by apparel gestures language actions and most vain phantastick self-conceits Inward Pride must be carefully avoided for these Reasons viz. 1. Because whatsoever outward good works the childe of God can do by Grace the same may a wicked man do through Pride and Hypocrisie as conceive a Prayer Preach the Word and Practice the outward duties of Repentance of Love and such like for Pride is a sin that will counterfeit Grace and man cannot discern it truly but God onely 2. Many other sins prevail in the wicked but Pride is the sin that troubleth the children of God and when other sins dye then will Pride revive yea it will rise as it were out of Grace it self for the childe of God may be proud because he is not proud proud of his Humility therefore Paul must be buffeted by the messenger of Satan lest he should be puffed up with the abundance of Revelations 2 Cor. 12.7 The way to avoid this dangerous sin of Inward Pride viz. 1. We must be careful to know the Pride of our own hearts for every man hath it in him more or less and the more we see it the less it is but the less we see it the more it is indeed for he that is most humbled is not altogether free from this Inward Pride 2. When we see our Pride we must labor to subdue it which may thus be done 1. By considering the Judgements of God upon this sin it poysoned Angelical Perfection and afterward occasioned our Parents casting out of Paradice and remember Herod who for this sin was eaten up of worms Acts 12. 2. We must search into our selves and labor to see our own wants and corruptions as our Blindeness of Minde Unbelief c. The want of feeling our wants occasions Pride 3. We must meditate upon the Death and Passion of Christ and how can a man think that Christ endured that bitter Passion for and yet not be humbled with the sight of his sins which had a part in the cause thereof Reasons taken from the state of the Regenerate Soul why the childe of God should fence his heart against Spiritual Pride viz. 1. The consideration of our deficiencies even in our most religious duties and best performances 2. The consideration of our own forwardness to march under Satans Banners and our base unworthy vassallage therein before our Regeneration 3. The consideration of the bottomless depth of Gods bounty to us which hath raised unto us whatsoever gifts we have 4. The consideration of the danger which may happen to the whole man by giving entertainment to Spiritual Pride for either it may perswade us to embrace some groundless singularity of unwarrantable Opinions or by Gods just Judgement draw upon us a deadness of heart a dulness of zeal an intermission of the operations of Grace or the like inconveniences The three Errors which did deceive the Pharisee does many other proud persons 1. His
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
By Consent or Assistance so Saul in keeping the garments of them that stoned Stephen 4. By Provocation this Paul forbids Eph. 6.4 5. By Negligence or Silence of this too many Ministers are guilty 6. By Flattery when men sooth up others in Sin 7. By Connivance or slight Reproof so Eli in rebuking his Son 8. By Participation so such as are Receivers of Thieves are guilty of Theft 9. By Defending another in his Sin Why the Infirmities of the Saints are recorded in Scripture viz. 1. Not to disgrace them but to keep us from a vain opinion of our selves that we presume not on our own strength 2. To make us the more careful to look to our steps that we slip not as they did for fear we cannot rise as they did it is easie to fall but hard to rise 3. Having faln as they did we should by their Example learn to rise as they did having like Sins we should have like Repentance that we may have like Forgiveness Now the Sin against the Holy Ghost whereof he is the object not in regard of his Essence or Person but in regard of his Office or Operation consisteth of these Degrees viz. 1. A rejecting of the Gospel Heb. 8.29 2. A spightful rejecting thereof under which are comprised Malice and Hatred of Heart Blasphemy of the Tongue and Persecution 3. A spightful rejecting of the Gospel against Knowledge Heb. 10.26 4. A spightful rejecting thereof after Knowledge against Conscience 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost 6. A despighting of the Spirit in such things as he revealeth to them for their own good This unpardonable sin against the Holy Ghost is distinguished differeth from many other sins which come very near unto it viz. 1. From many things against Knowledge yea and against Conscience also for they may be without malice of heart which this cannot be the Elect may fall into them but not into this David and Peter sinned against Knowledge and also against Conscience 2 Sam. 11. Matth. 26.70 2. From many sins committed on Malice against Christ and his Gospel which may be done out of Ignorance 1 Tim. 1.13 As Paul did before his Conversion 3. From Blasphemy and Persecution which may be done also in Ignorance or in Passion 2 Cor. 16.10 4. From Denial of Christ which may be done out of Fear like Peter or other like Temptations 5. From Apostacy from the Faith and Profession of Religion which also may be done not out of Malice but through the Violence of some Temptation like Solomon 1 Kings 11.4 5 6. And the Levites in Captivity who though barred from the Holy Things yet were admitted to do other Services in the Temple Ezek. 44.10 c. whereby it is manifest they fell not into this unpardonable Sin 6. From Presumption and Sinning with an high hand as Manasseh did 2 Chro. 33.13 7. From Hardness of Heart from Impudency and committing Sin with Greediness for so did the Gentiles which had not the Gospel Supernaturally revealed to them 8. From Infidelity and Impenitency yea from final Infidelity and Impenitency whereinto all the Reprobate fall which is not perfectly committed till Death but the Sin against the Holy Ghost is sooner otherwise in vain had Saint Johns Caveat been concerning the not praying for them 1 John 5.16 This Sin against the Holy Ghost is unpardonable not simply in regard of the Greatness and Hainousness of it as if it were greater then the Mercy of God and Sacrifice of Christ but rather in regard of that Order which God hath set down and that fixed Decree and Doom which he hath both established and revealed And though God is not bound to render man a Reason of his Orders and Decrees yet it hath pleased him to make known some reasons thereof in his Word for the better satisfaction of mens mindes and justification of his own proceedings 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance Heb. 6.4 5. 2. Because they utterly renounce and quite reject the onely Means of Pardon which is Christ Jesus offered in the Gospel Heb. 10.29 3. Because they have wittingly so wholly cast themselves into Satans power and utterly renounced to have to do with God having as it were subscribed to be Satans and ever to be with him and on his side being certified in their hearts that they are wholly forsaken of God and shall be damned And thereupon they like the damned in Hell blaspheme God whom they have renounced and with spight oppugn the Gospel through an inward hatred of God the Author of Christ the Matter and of the Holy Ghost the Revealer thereof Seeing this Sin against the Holy Ghost is not committed without malice of the Will we must know that of this malice of the Will there be two Degrees viz. 1. Particular when a man wittingly and willingly sinneth against some particular Commandment as Acts 7.51 The Jews were stiff-necked and always resisted the Holy Ghost that is the Ministery of the Prophets in some things not in all 2. General Malice when a man is carried wittingly and willingly to oppugn all the Law of God yea Christ himself true Religion and Salvation by Christ and so reverseth all the Commandments This is the sin against the Holy Ghost And this being a general and universal Apostacy of this degree the Apostle saith If we sin willingly after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins Heb. 10.26 The chief Points considerable in this Sin against the holy Ghost viz. 1. The Name it is called a Sin against the Holy Ghost not because it is done against the Person or Deity of the Holy Ghost for so he that sinneth sinneth also against both the Father and the Son but it is so called because it is done contrary to the immediate Action namely The Illumination of the Holy Ghost 2. The Efficient Cause of it which is a purposed and obstinate Malice against God and against his Christ 3. The Object namely God himself and the Mediator Christ Jesus for the Malice of this Sin is directed against the very Majesty of God himself and against Christ Heb. 10.29 4. The Subject in which it is This Sin is found in none at all but such as have been enlightned by the Holy Ghost and have tasted of the Gift of God Heb. 6.5 6. 5. The Elect cannot commit this Sin and therefore they who feel in themselves a sure Testimony of their Election need never to despair 6. This Sin cannot be forgiven not because it is greater then Christs Merit but because after the Commission thereof it is impossible for a man to repent 7. It is very hard to know when this Sin is committed because the Root thereof lurketh inwardly in the Heart That we may ever abhor the very thought of sin consider feriously these two most cursed
fruits and effects thereof viz. 1. It converted happy and blessed Angels into cursed and damned Spirits for the Devils by Creation were good Angels as Powerful Wise Quick Speedy Invisible Immortal c. as any other Angels equal in every respect but inferior in no respect to the very best Angels Now when they fell they lost not their natural Substance and essential Properties thereof no more then man lost his when he fell For as man remained to be not onely Flesh and Blood but also a Living yea and a reasonable Creature after his Fall So the Devil remained to be a Spirit Invisible Immortal Quick Speedy c. as before onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible are Their Power Malice Subtilty Sedulity and Speed for where Malice is strengthned by Might Might whetted on by Malice both Malice and Power guided by Craft Craft and all stirred up by Diligence Sedulity and Speed the Enemy is prevalent Be wise therefore Watch and Pray stand fast in the Faith Yet know that the Devil is not able to do whatsoever he will for this is proper onely to God whose Power is Infinite but the Devils Power is a created Power and therefore limited within bounds of a Creature yea he is not able to do any thing simply above or directly against that course which the Lord hath ordained unto his Creatures which is commonly called The course of Nature for God hath tied all his Creatures thereunto and hath reserved onely for himself who is the sole Lord of Nature power to alter it as pleaseth him But the extraordinary power of the Devil consisteth in this That he can do any thing that is within the compass of Nature and may be effected by Natural means as the violent moving of the Air causing of Tempests and Storms Thunder and Lightning troubling the Seas the causing of Earth-quakes throwing down Buildings rooting up Trees entring into Bodies both of Men and Beasts casting them into Fire and Water grievously vexing and tormenting them inflict sore Diseases on them possess them make them Lunatick Deaf Dumb Blinde stir up Wrath Pride Covetousness Lust and the like Passions in men He knows the dispositions of men and accordingly layes baits for them he can darken their Understandings and cause much Anguish in their Soul and Conscience he can inrage Man against Man Kingdom against Kingdom Subjects against Princes Princes against Subjects and so cause whatsoever mischief can be caused which the whole World may witness by too woful Experience As touching the Nature of Devils they are Spiritual Substances they were created Spirits and Spirits they still remain to be their Fall hath not altered their Substance but the Quality of it for else could not that Nature and Substance which transgressed be punished Grosly therefore do they erre who Think and Teach That they be nothing else but bad Qualities and evil Affections which arise from our Flesh If because they are Spiritual things they should be no Substances but onely Qualities then neither should the Souls of Men nor good Angels be Substances for these are termed Spirits Eccles 12.7 Heb. 1.14 Spiritual things may be as truly and properly Substances as Bodily things And as for the Devils the Actions which they perform the Places where they are the Power wherewith they are endued and the Pains and Torments which they suffer evidently shew that they are plainly and truly Substances And we may know that in Hell there are both degrees of Torments and degrees of Devils for there is one Head of wicked Spirits called Beelzebub or The Devil who hath innumerable wicked Angels ministring unto him as may be gathered Matth. 25.41 where Hell is said to be prepared for the Devil and his Angels And it is not unlike that they are more in number then all the men upon the Earth for where can any man be in this Life but some wicked Spirit will be ready to tempt him to sin And though the Evil Motions arise from our own Corruption yet the Devils help is never wanting to bring them into Action which confutes the folly of our common people who never dread the Devil but when he appears unto them in some horrid shape they think he is never neer them but when they see him but it is far otherwise and there is more Reason to fear his Temptations then his Appearance for this is not so terrible to the Sight as his Temptations are hurtful to the Soul And this fearful Fiend this cursed Spirit this damned Devil had not been at all had it not been for Sin 2. It occasioned Adams Fall by his disobedience whereby himself and all his Posterity forfeited that Happiness wherein they were created and incurred a most fearful punishment which is Threefold viz. 1. In this Life as the painful Provision of the things of this Life proneness to Diseases shame of Nakedness pains in Childbirth trembling of Conscience in the Soul care trouble hardness of Heart and madness Deut. 28.28 Subjection to the power of Satan Damage to the Temporal estate Deut. 28.29 And the loss of that lordly Authority which man had over all the Creatures 2. Temporal death or a change like unto it Rom. 6.23 3. After this life eternal destruction from Gods exceeding glorious Presence Presume not to commit that Sin in secret which thou wouldst not before men for all secret Sins hidden to men are known to God for these Reasons viz. 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge 't is not the darkness of the night nor the secrecy of the place nor the politique contrivance of any act can conceal us from his Knowledge and Omnipresency his All-seeing Eye Psal 139.9 10 11. 2. Because it is the Office of God and an essential Property attributed unto him to be the Searcher of hearts Gen. 6.5 1 Chron. 28.9 Jer. 17.10 Thus he saw the secret Sacriledge of Achan the Hypocrsie of Ananias and Sapphira and the Treachery of Judas In Original Sin consider 1. The Cause which is Adams Fall partly by the subtile Suggestions of the Devil partly through his own Free-will and the propagation of Adams corrupted Nature to his Seed and Posterity 2. The Subject thereof which is the Old Man with all his Powers Minde Will and Heart 1. In the Minde Ignorance of God and his Will 2. In the Will Rebellion against the Law of God 3. The Effects thereof they are 1. Actual Sins 1. Inward as ungodly Affections 2. Outward as wicked Looks prophane Speech and ungodly Actions 2. An Evil Conscience which bringeth the Wrath of God Death and Eternal Damnation To the Sin of Adams Fall there were three things concurring viz. 1. Gods Permitting not by instilling into him any evil or taking from him any ability to good but by suffering Satan to tempt him 2. By
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they
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
and turn unto God Ezek. 18.13 4. Our Repentance must be speedy and always so long as we live Matth. 24.13 Revel 2.10 No man ought to defer his Repentance on this ground That Christ was merciful to the Thief at his death Luk. 23.43 For 1. That one example is recorded that none should utterly despair 2. Onely that one that none should presume 3. It cannot be proved that he put off his Repentance to that day 4. It is not safe to make an extraordinary Action as this was a patern For Christ did miraculously work on that thief to give in that moment of his Humiliation an evidence of his divine Power Reasons why we ought to hasten our Repentance viz. 1. Because we are uncertain of the means not knowing whether God will offer the same to morrow or no. 2. Because we are most uncertain of our lives 3. Because the longer we live having not repented we get the greater measure of sin Sin by custom becometh stronger and our selves the weaker thereby to repent thereof 4. Otherwise we provoke Gods wrath against us and cause him to remove the means from us We must witness our Repentance by acknowledging our particular sins and trespasses for these Reasons viz. 1. Because Repentance onely made generally and confusedly is never true but a common and hypocritical Repentance of one resolved and setled to continue in sin and not yet touched with a true feeling thereof Indeed for unknown sins which we in weakness and ignorance commit the Lord accepteth a general confession and acknowledgement which no doubt may be said of the poligamy or marrying of many Wives and other daily infirmities provided we daily renew our Repentance for all known sins and lead the whole course of our lives penitentially 2. Because we must make a particular account to God at the hour of death not a general one of gross sins onely but a particular one of all specials also The true signs of sound Repentance viz. 1. Care to avoid all sin as well as any one not for fear but love not because man but God commandeth a diligent care study and endeavor to amend what is amiss and to labor to practice the contrary Vertue 2. Impatience till we have cleared our selves and made our peace with God for committed sins and a purging of our selves of other mens sins with a clear Conscience in all things 3. A holy Indignation or Anger against our selves and the sins we before took pleasure in either in our selves or others 4. Fear because it is sin fearing to offend God because of his Mercy a filial fear to sin to displease God or to hazard his favor 5. Desire or fervent affection to God to Spiritual things a longing after the Grace of God a thirsting after Christs Righteousness and the sincere Milk of the Word 6. Zeal for God and his Worship which makes us not to perform it perfunctorily a knowing Zeal after Gods Glory a holy Contention or Emulation to exceed in Piety 7. Revenge when we are holily revenged of our selves for our sins by the contrary Vertues a holy Revenge judging and condemning of our selves for our sins in our selves or others by our occasion Motives to true sound Repentance viz. 1. The Commandment of God himself so often urged and repeated Jer. 13.12 8.6 18.11 This was Johns Proclamation in the Wilderness Mat. 3.8 This Doctrine was preached to our Parents in paradice was afterward figured out by Circumcision before the Law and by Purification after the Law Isa 1.16 2. Such as Repent not lie under the bondage of Satan they are as Captives and Prisoners bound to obey his Will and to do him Service 2 Tim. 2.26 3. Such as dye without Repentance remain for ever without Remission and Forgiveness they are lost and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 4. The Threatnings denounced and executed upon the Rebellious and Disobedient are made Examples and Admonitions unto us Gods Vengeance justly faln upon others should serve to amend us 1 Cor. 10.6 5. The Certainty and Suddenness of the last and general Judgement What maner of persons ought we therefore to be in holy Conversation and Godliness 6. We must be all led to Repentance by the unspeakable Fruits that follow it as Pardon of Sins Reconciliation with God Peace of Conscience Hearing of our Prayers and in the end Blessedness in the Heavens Ezek. 33.11 7. The Exellency of it which appeareth 1. In the Antiquity of it being the first Sermon in Paradice 2. In the Continuance of it having always been in the Church and shall be to the end 8. The Profit of it which may appear in these five things viz. 1. It freeth us from the Snares and Subtilties of Satan 2 Tim. 2.25 26. 2. It preventeth the Judgement of God in this Temporal life Jonah 3.4 10. 3. It procureth the Mercies of God Temporal Spiritual and Eternal Mal. 3.7 Ezek. 18. 4. It freeth us from Death Spiritual and Eternal 5. It saves our Souls from Death and hides a multitude of Sins Jam. 5.20 9. The Necessity of it because without it we may perish for ever Luke 13.5 3. The means to attain unto repentance viz. 1. A careful diligent profitable and constant Hearing of Gods Word Acts 2.38 41. 2. To beg it at the hands of God by Prayer for it is the gift of God onely Ezek. 36.26 Duties required of us after we have repented viz. 1. We must pray to God to uphold us that we may not fall again into our former Sins and Transgressions 2. We must labor to convert others and be a means for the beating down of Sin in them and for the raising of them up to Newness of Life XIV OBedience is that whereby a man being endued with Faith and Repentance doth accordingly to the measure of Grace received endeavor himself to yield Obedience to all Gods Commandments from all the powers and parts both of his Soul and his Body And this is called New-Obedience because it is a Renewing of that in man whereto he was perfectly enabled by Creation This Obedience much consisteth in observing the Works of Christ which we must not understand of doing them according to the rigor of the Law but of a purpose and endeavor to keep them For this is a Priviledge belonging to all that are in Christ That God accepteth their wills and endeavors of Obedience for perfect Obedience it self whereupon they who have but little knowledge if they have care to get more knowledge make conscience to obey that which they know shall also have the Reward promised for true Religion stands not in Knowledge but in Obedience and this is true Obedience to make Conscience of every sin in our own persons to take heed of the infection of sin in others and to abstain from the appearance of evil and all this not for a day or a year but from time to time in all I say all our
respect sake which we owe our Bodies 1 Cor. 12.23 24. Special Rules for Direction in the right adorning of the Body viz. 1. Every one must be content with their own natural Favor and Complexion that God hath given them 2. We must place the principal Ornament of our Souls and Bodies in Vertue and good Works and not in any outward thing 3. In the use of Ornaments we must be very sparing and keep our selves within the mean 4. Ornaments must be used not always alike but according to occasions as in this time of Holy Feasting we may use them more freely then at other times 5. We must adorn our Bodies to a right end viz. That thereby we may honor them and in them honor God The right and spiritual use of Apparrelling our selves viz. 1. To consider our Cloaths are but as the Plaister of our shame and thereby to humble our selves 2. When we clothe our selves to remember to gird up our loyns to prepare our selves for Christ whether by Death or by Judgement 3. By putting on of our Garments we must be admonished to put on Christ Rom. 13.14 4. By putting off of our Cloaths we are admonished to put off the old Man the Body of Corruption Sick Soul hast surfetted with Sin No doubt Thy safest Physick is to Fast it out Or is Gods hand his just Revenging hand Threatned inflicted on thee or the Land Or doest thou want some Blessing Go thy way Prepare thy self to Mourn to Fast and Pray But if God stops a Plague or sheaths his Sword Thou may'st be glad Rejoyce but in the Lord And let thy Holy Feasting never be Without Thanksgiving Fear and Charity CHAP. VIII Of Ecclesiastical Discipline ECclesiastical Discipline is that other Key of the Kingdom of Heaven which is joyned with that of the Preaching of the Gospel and doth open or shut when according to the Commandment of Christ they who in Name are Christians but in their Doctrine or Life shew themselves aliens from Christ Rom. 12.7 c. After they having sometime been admonished will not depart from their Errors and Wickedness are made known unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey the Admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himself out of the Kingdom of Heaven And again if they profess and indeed declare amendment of life are received as Members of Christ and his Church Matth. 18.17 c. 1 Cor. 5.2 c. 2 Thes 3.14 15. This Ecclesiastical Discipline is to be ministred by the Pastors of the Church whereunto are adjoyned certain Elders for this end as Necessities shall require chosen of the Church For Excommunication is an Action of the Church performed in the Name of Christ whereby a grievous Transgressor or an open ungodly and obstinate Sinner is banished from the Fellowship of the Faithful by the judgement of the Elders by the consent of the Church by the Authority of Christ and by the Holy Scriptures They who are to be Excommunicated are chiefly such as deny some Article of the Faith or shew that they will not repent nor submit themselves to the Will of God according to his Commandments neither make any scruple of persisting stubbornly in manifest Wickedness The chief and principal part in Excommunication is Denunciation whereby is denounced That he that denyeth Faith and Repentance is no Member of the Church as long as he continueth such And this Denunciation whereby one is Excommunicated is not in the Power of the Minister of the Church but in the Power of the Church and is done in the name of the Church because this Commandment was given by Christ unto the Church and not for the destruction of the Sinner which is to be Excommunicated but for his Edification or Salvation 1 Cor. 5.5 Some draw the Original of this Church Censure even from Adam whom the Lord cast out of Eden and by an Angel kept him from re-entring and suffered him not to touch or taste of that Tree which was a Sacrament of Life unto him So some observe touching Cain whom the Lord cast out and banished from his face and indeed the Face of God may be called The place of his solemn Worship where he more specially appears In the time of the Law were many Ceremonies to this purpose the unclean were kept from coming to the Tabernacle from entring into the Temple from the partaking of the Sacrifices and from eating the Passover Num. 19.13 20. 9.13 And Abraham is commanded to cast out the Bond-woman and her son out of his Family which was the Church Gen. 21.10 11. So in the New Testament Matth. 16.19 18.18 The use of the Keys to open and shut and the words of binding and loosing come directly to this purpose This was executed on Hymeneus and Alexander 1 Tim. 1.19 20. From all which it is very clear That Excommunication is a sentence of the Church whereby a Member thereof convicted of some grievous Crime and by no means brought to Repentance is driven out of the Church and cut off from the Communion and Fellowship of the Faithful that thereby he may be driven to Repentance The Church is the City of God Excommunication is the Sword That the School of Christ this is the Rod That the Temple of God this is as it were the Whip to scourge out such as abuse it and themselves That the Body of Christ this is as a Medicine to cure the sick Members thereof That the Vine and Sheepfold this serveth to keep the Foxes and Wolves from it The Mark whereat Excommunication aimeth and the end whereto it tendeth is That the Sinners being ashamed may be brought to Repentance and that such as live in the Church might not be corrupted for the cause of the Institution of Excommunication is not so much the punishment of Sin as the Salvation of a Sinner the edifying of the Church and the glory of God For the Church according to the Doctrine of Christ smiteth none with the Spiritual Sword but such as are impenitent and doth not this unto death but unto life and therefore receiveth them that repent The Censure of Excommunication must be used as an Ordinance of God not as an Invention of Man not onely knowing the nature and use of it but practising it to the glory of God and to the good of others Not like the Church of Rome that playes fast and loose with the souls of men for gain nor like their Apes of Modern Times little regarding whether the Excommunicate repented or not but more advising them to pay their Fees and discharge the Court then to repent of their Offences The persons that are liable to this Censure of the Church are onely such as have confessed Christ and called upon God the Father together with us albeit they have denied him in their deeds
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