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
come desire that God will by his Son our Mediator 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his Word and the working of the Holy Ghost 3. Rule his Church gathered and us the members thereof with his Holy Spirit 4. Defend us and his whole Church against our Enemies and Tyrants 5. Cast away his and our enemies into eternal pains 6. At length deliver his Church and glorifie us in the world to come Again The Kingdom of God is twofold viz. 1. General which is his absolute Power and Soveraignty whereby he ruleth all things in Heaven in Earth and in Hell even the Devils themselves Psa 103.19 This we acknowledge in the conclusion of the Lords Prayer but pray not for it in this Petition because nothing can hinder it 2. Special which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit And called special because it is not exercised over all the World but only over all the elect whō he hath ordained unto eternal life This special Kingdom of God is twofold viz. 1. Of Grace which is a Spiritual estate because 1. It is principally exercised in the Conscience 2. This Regiment in the Conscience is by the Spirit of God Wherein God makes men willingly subject to the written word of his Spirit which is a voluntary subjection of the whole man in soul body and Spirit to the Will of God reveal'd in his Word This subjection which indeed is perfect freedom stands in these 3 things especially Rom. 14.17 18. 1. In Righteousness that is 1. In Christs Righteousness imputed 2. In the Righteousness of a good Conscience the ground whereof is Sanctification by the Spirit which Christ gives to whom he justifies 2. In Peace that is Peace of Conscience towards God and peace with Gods Church yea with all Creatures so far forth as is needful for them Under which is comprehended love for as Righteousness concerns the person in soul and body so Peace respects all duties and actions of the life Righteousness is the Root whence springeth this Peace for when the heart is sanctified the life is reformed 3. In Joy in the Holy Ghost which is a fruit of both the former respecting especially the state of affliction for when a man is justified and sanctified and hath peace towards God then ariseth in his heart a Spiritual delight in God in all estates Now whosoever hath these three branches of this Spiritual subjection is a good Subject in the Kingdom of Grace 2. Of Glory which is the blessed estate of Gods Elect in Heaven whereby God in Christ becomes all things unto them immediately all things needful to the perfection of felicity The state of grace in this life is the beginning and entrance to the state of glory the state of glory in the life to come is the perfection of the state of grace And this special Kingdom of God in both these estates do we in this Petition pray for Understand therefore this Petition of the special Kingdom the coming whereof is in four degrees viz. 1. Let it be erected where it is not 2. Let it be confirmed and continued where it is Let it not be abolished by Persecution corrupted by Heresie vanish by Hypocrisie or degenerate and grow into the contrary by Prophaneness 3. Let it be restored where it is decayed or corrupted in doctrine or maners Restore such as are faln by weakness and purge the Errors of such as are seduced 4. Let it be perfected and made compleat by hastning the Marriage-day the eternal Jubile of Joy unconceiveable much more unutterable such as neither eye hath seen nor ear heard nor heart conceived and by finally destroying Sin Death the Devil and every enemy Thy Kingdom come that is to us men in the world then it cometh when God doth erect and establish the same in their hearts Now unto perfection it comes by five degrees viz. 1. When God gives unto men the outward means of Salvation wherein he doth reveal his grace and favor in Christ Thus the Gospel preached is called The word of the Kingdom Mat. 13.19 and The Kingdom of God Luke 11.20 17.21 2. When the word preached enlightens the minde so as a man knows and understands the mystery of the Gospel which is the Law of this Kingdom 3. When a man is thereby regenerate and so brought into this Kingdom for by Regeneration we have effectual entrance into the state of grace whereby Christ rules in us by his word and Spirit and we yield subjection unto him 4. At the end of this life when the body goeth to the earth but the soul to God that gave it being translated to the joys of heaven in the glory of this Kingdom 5. At the last Judgement when body and soul being reunited are both made partakers of this Kingdoms glory And this is the full and perfect coming of it In this kingdom are observable these things especially 1. That Christ is King Mat. 2.2 2. That the Subjects are true Christians Psal 2.8 Angels and Saints 3. That the Laws are the Word Psal 119.105 and the efficacy of the Holy Ghost 4. The enemies are Satan Sin Death Hell Damnation the Flesh the World and the Wicked Eph. 6.12 Rom. 6.12 8.1 1 Cor. 15.51 Gal. 5.17 Gen. 3.15 5. The Rewards are the good things of this life and eternal happiness in that to come Mark 10.30 6. The Chastisements are afflictions Heb. 12.6 7. The Weapons are Faith Hope Love the Word and Prayer Eph. 6.16 8. The Time of it is to the worlds end Mat. 28.20 9. The place is this world and the world to come Rev. 5.10 Mat. 25.34 10. The Officers are Preachers 2 Cor. 5.20 11. The Vice-gerents are Governors Isa 49.25 12. It is exercised upon the Conscience of man Rom. 14.17 Again the Head or King of this Kingdom is God the Father the Son and the Holy Ghost There is but one King because there is but one God 1. The Father is King and Ruleth by the Son and the Holy Ghost 2. The Son is King because 1. He sitteth God at the right hand of God and Ruleth with equal power with the Father 2. He is Mediator by whom God worketh immediately and giveth the Holy Ghost The enemies of this Kingdom are 1. Partly in the Church as Hypocrites who challenge to themselves the Name and Title of the Kingdom when as they are nothing less 2. Partly without the Church as Turks Jews and all such as defend Errors against the ground and foundation of the true Religion It appears from what hath been said That the Kingdom of God cometh to us four ways viz. 1. By the Preaching of the Gospel whereby is revealed the light of the true and heavenly Doctrine 2. By Conversion when some are converted and are endued with Faith and Repentance 3. By making progress or encrease when the godly receive encrease or
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
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
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.
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
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
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
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
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
same 2. By the rightly pacified Conscience which is done by Faith in the heart And the Peace here meant is such a Peace as cometh after War after conflicts for sin after knowledge of Gods displeasure with thee after the sense hereof and after all this a knowledge of Reconciliation again Now many in an evil estate live and dye peaceably but deceive not thy self that is onely because they were never acquainted with the Doctrine of Justification and Sanctification because they never saw the danger for to be sure that I am free from a danger and not to know a danger is all one and doth breed a like confidence and security Thus as it is a great mercy to have a true and sound Peace so to have a Peace not well grounded and bottom'd is the most dangerous Judgement in the world That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin know That this Peace is threefold 1. With God properly called Reconciliation God in Christ at one with Man Man through Christ at one with God 2. With our selves when the conscience sanctified ceaseth to accuse and the affections subject themselves to the enlightened minde 3. With our Christian Brethren Arguments to perswade us of the forgivenes of our sins if we come unto Christ 1. By the Scripture-expressions so frequently ratifying this Truth 2. By Christs Practice when he was on earth 3. Otherwise Christs Blood should be shed in vain 4. By the Example of others pardoned 5. Else no flesh should be saved 6. God should not else be worshipped and served 7. By the infiniteness of Gods Mercy The universality of Gods Promises touching the forgiveness of sins is threefold 1. Without exception of Time for At what time soever a sinner shall repent him of his sins I will put away his iniquity saith the Lord. 2. Without exception of sins for Albeit your sins were as scarlet they shall be made as white as snow Isa 1. 3. Without exception of person for Whosoever shall depart from his wicked ways and turn unto God he will receive him The Duties to be performed of us in believing the forgiveness of sins to the faithful viz. 1. To pray unto God earnestly every day above all things of this world for the pardon of our sins because this is so great and wonderful a grace 2. To love the Lord and our Savior Jesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Jesus hath merited the same for us 3. To break off all our sins by Righteousness and not continue any longer therein because we have been enough endangered through sin and are still in the same danger if we continue in it 4. Not to have in any account the Popes Indulgence for sins but to abhor his Blasphemous Pardon for them seeing this is in Gods power onely Four Grounds of possibility of Pardon be the sin never so great 1. That the Mercy of God is infinite yea above all his Works 2. Men of years living in the Church of God and knowing the Doctrine of Salvation shall not be condemned simply for their sins but for continuing and lying in them 3. It pleaseth God many times to leave men to themselves and to suffer them to commit some sin that woundeth Conscience but yet we may not hence think that he is the Author thereof but our own depraved Nature 4. The Promises of God touching Remission of sins and life eternal in respect of Believers are general and in regard of all and every man indefinite This Doctrine of forgiveness of sins doth teach us 1. To acknowledge our selves before God to be grievous sinners to have godly sorrow for them and to seek pardon by daily Prayer for the forgiveness of them 2. To have a circumspect care and fear not to offend God at any time yea a most earnest desire to please him better then we have done Psal 103.3 4. Joh. 5.14 3. To return all praise and thankfulness to God for this so infinite Mercy which appeareth in nothing more then in the forgiveness of our sins 4. To shew back again our love toward our heavenly Father according to the measure of his love towards us the greater sins he hath pardoned the greater love should be returned 5. That the receiving of this Mercy from God must work in us mercy towards our brethren Luke 6.36 Eph. 4.32 Col. 3.13 The sum of this Article may be this Remission of sin is Gods Will not imputing to the Elect to all of them and to them onely their sins but Christs Righteousness which Remission of sins is the work of all three Persons of the Deity granted for Christs Intercession and Merit but freely in respect of us and is received by Faith through the working of the Holy Ghost upon our Conversion and Repentance You that are skill'd in Physiognomy Have ye observ'd in men Condemn'd to dye How to the life they do resemble Death Or 's if they liv'd by Artificial breath But travelling to their Execution say A Pardon overtakes them in the way How then the Scene is alter'd they survive Themselves and seem to be now twice alive Draw the Curtain Reade The Gospel saith The Pardon 's seal'd and it is ours by Faith §. 12. The Resurrection of the Body THe Resurrection of the Flesh is a restoring of the substance of our Bodies after Death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life incorruptible by the same Immortal Soul whereby they now live which God will work by Christ in the end of the world by his Divine Vertue and Power which restoring also shall be of the Elect unto the Eternal Glory of God but of the Reprobate unto Eternal Pains Thus although the body after death lie rotting in the Grave yet at the last day it shall be raised again by Gods great Power and being joyned to the Soul shall stand before Gods Judgement Seat to give account of all it hath done whether good or evil and be rewarded accordingly When Christ as Man for thus onely he can remove from place to place his Godhead ever filling all places shall come down visibly and openly with great Glory and Troops of Angels about him to Judge those that shall be then living for the world shall be full of people even to the hour of his coming and then the Dead being raised out of their Graves even all from the first Adam shall be joyned with the living who shall onely in stead of dying be changed and thus all people together of all Countreys and Nations shall be presented before his Tribunal to receive Sentence according to the Equity yea and Justice of his Gospel whether of Absolution to pass into the Kingdom of his Father or of Condemnation into the Kingdom of Hell with the Devil and his Angels for ever Now though amongst those
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
consisteth partly in the duties of Superiors towards their Inferiors and so of the contrary of which duties as also of Civil order comprised under them is spoken in the Fifth Commandment partly in the duties of one Neighbor towards another which are ratified in the rest of the Commandments 2. Internal which consisteth in the internal affection of the heart being the very uprightness of mens affections towards their Neighbor which is to be included and understood in all the former Commandments and is prescribed in the Tenth and last Commandment In what respect the Second Table is said to be like unto the First viz. 1. As touching the kinde of the chief Worship also in respect of the Ceremonial which are not the chief Worship of God 2. As touching the kindes of Eternal Punishment because the transgression of both Tables meriteth eternal punishment 3. As touching the unseparable coherence of the Love of God and our Neighbor which love of God is declared and exercised by our love to our Neighbor The Reasons for which obedience is to be yielded to the Second Table 1. That in this Obedience God himself may be worshipped and our love towards him shewed by our love towards our Neighbor for his sake 2. That by the love of our Neighbor our conformity with God may appear 3. That the Society of Mankinde may be preserved which was ordained of God for the celebration and magnifying of his Name Certain Rules concerning the substance and meaning of the Decalogue in general and for Expounding the Commandments viz. 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture not according to the sense or judgement of man onely or of Moral Philosophy 2. The Decalogue requireth in all the Commandments obedience both external and internal chargeth the understanding heart and affection commandeth perfect obedience not in parts onely but also in degrees not onely in all the duties but also in the degrees of these duties 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Commandments otherwise it is not the Worship of God but hypocrisie whatsoever we do 4. We must above all things consider the drift or end of each Commandment for the end of the Law sheweth the meaning thereof and by the end we shall judge aright and easily of the means 5. We must know that the same vertue is often in a diverse respect commanded in diverse Commandments that is the same vertue is required for performing of obedience unto many Commandments 6. In Affirmative Commandments commanding Vertues are comprehended the Negative forbidding the contrary Vices so likewise in Negative Commandments are comprehended the Affirmative Vertues 7. We must take heed that we restrain not the Commandments and take them too straitly for in the General all the Specials and in the chief Special the next allyed Specials and in the Effect the Causes be contained So that under one kinde manifest are all of like sort whether commanded or forbidden yea and the Means whereby the things are done are also commanded or forbidden 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table The Commandments of the First Table are absolutely to be kept and for themselves the other of the Second Table are to be kept for the First Though they are alike as concerning the kinde of Moral Worship the kinde of punishment and as concerning their coherence or connexion 9. Every Negative Commandment doth binde always and at and unto all times Every Affirmative Commandment doth onely binde always but not at and unto all times also 10. Howsoever the least Commandment is not so small but the breach thereof deserveth Eternal Death yet the breaches of some Commandments are greater and more heinous then of others 11. There is so near a relation betwixt all the Commandments of the Moral Law that whosoever observeth all saving onely in one point is guilty of all James 2.10 Because one and the same is the Author of them all 12. To the breach of every Commandment there is annexed a curse although it be not expressed The use of the Commandments 1. To lay open our Miseries Rom. 7.7 9 13 14 18. 2. To whip us to Christ Gal. 3.24 3. To be our Guide in all things that we are to do when we are come to him Mat. 19.17 18. There are certain Libertine Antinomies who contend That the Law is not to be taught in the Church of Christ misinterpreting the Sacred Text to cloke their Rebellion against the Law of God with a pretence of Obedience to the Spirit of Regeneration But this Heresie was long since refuted Mat. 5.17 Rom. 3.31 The Law 's voyce was Thunder the Tables Stone Break one and all who keeps not all keeps none Most sweetly tun'd they to each other are In Practice then thou may'st not make them jar Obedience they do for each other call A joynt Obedience is requir'd in all But who can keep the Law Who 's just an hour Frail Man hadst thou a Will where is thy Power Though since the Fall this is thy power above Yet is the Law fulfill'd by Christ and Love The First COMMANDMENT §. 1. I am the Lord thy God Thou shalt have no other gods but me THerefore thou shalt have Me that Jehovah which have manifested my self in the World by my Creation Preservation and Government thereof that Jehovah which have declared my self in my Church by the Participation and Manifestation of my self to be the true God that God alone Therefore Thou shalt have none other gods that is beside me the onely true God neither shalt thou have them before me that is in my sight that is in thy heart or elswhere Now not to have the true God is either to have no God or to have more Gods or another then the known God or not to acknowledge God to be such unto us as he is manifested Likewise not to trust in God and to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and fear him for we are here commanded to have the Lord for our God that is to love him above all to fear him above all to put our whole trust in him and to make our prayers to him alone And he onely hath no other gods who is so dead to the world and doth so adhere to God that he is neither puffed up with Riches nor cast down with Poverty nor swelled with Honor nor pined with Ignominy nor made joyful by Life nor afraid of Death but this sufficeth him That he hath God knowing his Savior disdain'd both Riches and Glory and Pleasure and Life The Preface of this Commandment belongeth to the whole Decalogue and the Commandment it self is mixed with a Negative Prohibition and an Affirmative Command The Duty
the wicked 1. The Impellent Cause is sin because it is an evil merit and deserveth evil 2. The Principal Efficient Cause is the Justice of God inflicting punishment for sin 3. The Instrumental Causes are divers Angels and Men both good and bad and all other Creatures 4. The Final Cause is That the Justice of God may be satisfied The Causes of the Cross of the godly viz. 1. The Acknowledging and purging out of sin 1 Cor. 11.32 Psa 119.71 2. The Hatred of the Devil and wicked men Joh. 15.19 1 Pet. 5.8 3. The Tryal and Exercise of Godliness Eccl. 34.10 4. Particular Defects and Failings in the Saints as in David and others 5. The Confirmation of the Truth by their Martyrdom Joh. 21.18 6. Their glorious Delivery that is the Manifestation of the immeasurable Wisdom Power Mercy and Justice of God in their wonderful deliverance 1 Sam. 2.6 7. The making of a Conformity between the Members and Christ their Head both in Affliction and Glory 2 Tim. 2.12 8. A Testimony and Confirmation of the Judgement and Life to come because Gods Justice and Truth requireth that in the end it go well with the good and ill with the bad but this cometh not to pass in this life In all Chastisements how sharp soever God is alway to be acknowledged just in laying them upon us 1. Because his Punishments though many times very grievous yet are alway less then our deserts and offences Psal 103.10 2. Because our sins are the procuring Causes of all the Evils we suffer Mic. 7.9 3. Because in all his Corrections and Judgements he remembreth Mercy Hab. 3.2 The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience viz. 1. Remission of Sins and Reconciliation unto God in Christ Rom. 5.1 8.3 2. The Necessity of Obeying God and the love which we owe him Job 2.10 Psal 3.9 3. The worthiness of Vertue that is of Obedience towards God the true Vertue Mat. 10.37 16.25 4. A good Conscience the godly being assured of Remission of sins purpose to obey God being confident of pardon in Christ resolve to suffer any thing 5. The Final Causes thereof as Gods glory Psal 119.75 Our Salvation 1 Cor. 11.32 The Salvation of others Acts 5. 6. The comparing together of Ends and Events it is better to suffer now then hereafter 7. The Hope of Recompence for the Reward is great in Heaven Mat. 5.12 8. The Example of Christ for the Servant is not above his Master Joh. 15.20 and of his Saints who have suffered before us 9. The Certain presence and assistance of God in all cases and chances of this life 1 Cor. 10.13 Psal 19.15 10. The final and full Delivery whereof are three degrees contrary to those of punishment 1. In this life when we have the beginning of eternal life 2. In our Bodily Death when the Soul is carried into Abrahams bosom 3. After the Resurrection when we shall be perfectly blessed both in Body and Soul The way to comfort our selves in trouble 1. It is our duty to acknowledge Gods Mercy to be great who might lay a heavier burthen on us 2. We must with boldness come by Prayer unto the Throne of Grace that we may put him in minde of his Mercies 3. We must thereby be drawn unto Repentance acknowledge our sins to have deserved far greater Judgements then yet we suffer and turn unto God with all our hearts 4. We must praise the goodness of God in sparing us and not pouring out the full Vials of his wrath upon us 5. We must remember That we think not our selves hardly dealt with taking heed that we murmure not nor complain against God 6. We must be patient and not discouraged under the Cross As the hand of Gods particular Providence is in all our Afflictions these three ways 1. He decreeth and fore-appointeth them 2. He effecteth them 3. He ordereth and disposeth them So his presence with us in Affliction hath these three ends or effects viz. 1. To work our deliverance from the Cross so far forth as it shall be for our good 2. To temper and moderate our Afflictions 3. To give us strength and power to bear his Affliction The fruit of Affliction viz. 1. Consideration they make men to see and consider their sins 2. Humiliation they serve to humble men in their Souls before God 3. They serve to work Amendment of life 4. Abnegation they cause men to deny themselves and relie wholly on the Mercy of God 5. Invocation they make us cry heartily and fervently unto God 6. Patience Affliction brings forth Patience Patience Experience 7. Obedience whereof we have an Example even of Christ himself Heb. 5.8 Prosperity worketh in us effects contrary to those of Affliction 1. It maketh us proud and insolent 2. It stirreth us up to serve our own wicked lusts fed by it 3. It hardneth us against the affection of Mercy 4. It maketh us cold negligent and distracted in prayer 5. It provoketh us to impatience wrath and self-confidence 6. It besots us with the love of the world and our selves alienating our thoughts from the heavenly life For what causes God humbleth his servants by Affliction 1. That all glory and praise may be given to him alone 2. That we may put away the vain confidence which naturally is in us and cleave to him alone 3. That we may be the better fitted for Mercy the better prepared to receive his gifts 4. That we may humble our selves pray repent pity others renounce the world and desire life Eternal Why the Lord sometimes defers deliverance from Affliction 1. To humble us throughly and to bring us to an utter denyal of our selves 2. That we may acknowledge from whence our Deliverance comes 3. To make us distrust the World and draw our thoughts to the life to come 4. To prevent greater evils and dangers wherein we might run God is said to deliver us two ways 1. By preservation and keeping us that we shall not come into danger 2. By freeing us from the trouble into which we are faln And this is 1. By taking the misery from us 2. By takingus from the misery Directions to arm us with Patience and to keep us from despising Gods corrections 1. In all Afflictions look as David did 2 Sam. 16.10 unto him that smiteth and know that they come not by chance but by Gods wise-disposing Providence and that purposely to breed in us true remorse 2. Consider that the Lord can adde Cross to Cross till he pull down our proud stomacks break our stiff necks and bring us to utter confusion yea that his Wrath is as his Greatness Infinite 3. Take notice of the Judgements which other men by despising the Lords corrections bring upon themselves 4. Make use of the least Cross and begin speedily to humble thy self if thy heart begin to be touched suffer it not to be presently hardned again but more and more humble
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
Authority So hath God commanded the Israelites and so Paul disliking the Athenian and Ephesian Idols did not notwithstanding himself pull them down Also it is Idolatry to serve God according to our own fantasies which is done these several ways viz. 1. By a kinde of Worship which we our selves have invented or other men for us meerly out of their own brains 2. By Resting on the work done bodily or outwardly 3. By serving God without repenting us truly of our sins 4. By performing the Service of God and immediate duties of Religion out of Hypocrisie or for by-ends For all these are Abuses in Gods Service and he is hereby made an Idol In this Commandment we are Required to perform all outward Duties of Gods Service according to his Will Revealed in his Word For Direction whereof take these general Rules viz. 1. All things are to be done in order and not confusedly Mat. 3.15 1 Cor. 14. 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is when any preach or pray or joyn with others in these holy duties 3. All things are to be done without shew of vain-glory not affecting notoriety by Pharisaick sighing groaning knocking the breast and the like more then the heart enforceth 4. All things are to be done in Faith to be accompanied with Zeal to God glory and Love to our Neighbor 5. All things are to be done without shew of Idolatry according to that Abstain even from all appearance of evil 1 Thess 5.22 The Reason of this Commandment is taken 1. Partly from the punishments to be inflicted upon such as break it even unto the third and fourth generations This is an Argument of Terror perswasive to Obedience 2. Partly from the benefits to be bestowed on such as keep it even unto thousands This is a Reason of Comfort invitatory to Obedience hereunto The special Vices forbidden in this Commandment viz. 1. Idolatry which is a false and superstitious worshipping of God This is of two sorts 1. When a false God is worshipped that is when in place of the true God or besides him that worship is given to some either Imaginary or Existent thing which is due to the true God onely and to be given to him alone 2. When men erre in the kinde of worship that is when Worship or Honor is imagined to be given and done unto the true God by some such work as himself hath not commanded This kinde is called Will-worship or Superstition which is an adding of Humane Inventions unto the Commandments of God 2. Hypocrisie which is a pretending or feigning true Godliness and Worship of God without true Faith and Repentance Of both which a word or two doth challenge the next place in our Discourse Enacted in Heav'ns Statute-Book it stands Thou shalt not bow the knee nor lift up hands To Carved Images And yet Behold The Antichristian Prelat is so bold The blinde deluded Sons of Men to tell If they 'll serve Baal he 'll rescue them from Hell And by the Pardon of 's Blasphemous breath Reprieve the Damned from Eternal Death Hells Master-piece second to none at all Save that whence sprang the Vniversal Fall §. 2. Of Idolatry WHat Idolatry is hath been already shewn we shall now onely speak a word of the original Antiquity of it who are guilty of it of the Ridiculousness of it of the Danger of it and of the way how to avoid it The Nations of the Gentiles had multitudes of gods and every Nation his several Idol-god as Chemosh was the Idol of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Milchom and Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims but these trusting in their Idols were all still defeated and destroyed Whence we learn That the worshipping of Images howsoever it be coloured with false Reasons is the true cause of Gods Judgements which Truth is not without a cloud of Witnesses in the holy Scripture So that the Laity under Antichrists Jurisdiction me thinks should give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears and buzzing them therein that Idols are Lay-mens Books The Assyrians were very famous or rather infamous for Idols great boasters of them not without cause indeed for they were most exquisite god-makers not much unlike the Romish Idolaters who knead the Dough and of one part they make Bread and a god of the other who cut down the Tree warm themselves with part thereof roast their Meat with another and with a third part make a pretty god and worship it who hew the Stone out of the Rock bedawb the one part with tempered dirt and bow unto the other who have their Plague-Saint and their Childe-bed-Saint their Tempest-Saint and their Fair-weather-Saint O Blasphemous Idolatry These and the like are their Dii Tutelares or their Patron-Saints whereof they have one for every Season called their Protecting-Gods as appears by an Historian of their own Paulus Jovius Hist lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens even he that is as blinde as themselves may discern for onely the Names of the Idols are changed the nature of the Idolatry still remaineth to their indelible infamy here and fearful condemnation hereafter It is not lawful for a Subject to worship his Prince or for a Son his Father with any Religious Worship much less may we worship Images with any kinde of Religious Worship or any Worship whatsoever which at best are as it were but the Creatures creatures Not to honor God is intolerably wicked to give his honor to any Mortal Man is more sinful but to give it to base and sensless Idols is most abominable The basest Image-maker that lives is far better then the Image that lives not What a gross and sensless thing then is it that the living Image of the living God should perform worship or service to the dead Image of a dead Saint yea to the Image of that man whose Soul for ought they know is among the damned That we may the more abhor Idolatry observe how base the means are which have been used to establish this cursed sin of Image-worshipping Dan. 3. 1. The violent and peremptory Command of the most haughty King Nebuchadnezzar 2. The Acceptation of ungodly Nobles and flattering of covetous corrupted Officers 3. The glittering and alluring matter of which Images are made as gold and silver 4. Their outward form and beauty being most curiously wrought artificially carved and richly apparelled 5. Most grievous Penalties threatned to those that refuse to bow themselves thereunto 6. Inchanting Musick of all sorts Thus the thing it self is suitably carnal and devilish and so are all such as give the glory of the Creator to the Creature Idolatry doth ever turn to the destruction of the Idolater and that for these Reasons viz. 1. Because God is
when he counterfeits godliness his dissembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul Without Integrity and Uprightness of heart our Prayers hearin of Sermons partaking of the Sacraments or the performance of any other holy Exercises doth nothing avail If I regard iniquity in my heart the Lord will not hear me Isa 1.15 Sincerity is as Salt that seasoneth every work the life and substance of all other Graces without it the best things are no better then sins against God but to such as are pure in heart he is good and gracious Psal 79.1 125.4 5. Hence it is that men in this Age hate the Saints under pretence that they are the Hypocrites and this hath been the Devils policy against all holy men in all Ages David was said to be a subtile man to deceive others Paul was reckoned the great Impostor of the world nay Christ himself was called a Deceiver And indeed no man speaks against Religion or hates Religion under its own notion under its own name but somewhat else as Hypocrisie indeed such as have not Grace themselves cannot possibly judge of Grace in others Now in the state of Formal Hypocrisie may concur immunity from notorious sins all natural and moral Perfections admirable variety of Learning Policy and all other acquired Ornaments of the Minde an outward performance of all duties of Religion some measure of inward illumination a resemblance or shadow of the whole body of true Regeneration and a perswasion of being in the state of Grace even thus far a man may go in the profession of Christian Religion and yet for want of true sincerity be a stranger from the power of Faith and from the life of godliness yea though a man were a moral Saint an Angel among the Pharisees absolute in all other Perfections yet without the inward power of Grace to give them the life of sincerity he is but a spectacle of commiseration to Angels and Men. The difference betwixt this Moral civil man and the Hypocrite is onely this That the Hypocrite doth much of the First Table little of the Second but the Civil man doth much of the Second Table little of the First neither doth what he doth in sincerity both do what they do in Hypocrisie yea though Moral Honesty and outward Righteousness be in themselves good and in a kinde necessary yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity for resting therein and not stepping forward they content themselves with a probable error of being in the state of Crace and with a plausible passage unto eternal Death for he which reacheth but to civil Honesty comes far short of being in Christ and consequently of true happiness Thus the two main Engines whereby the Devil deludes the world and ensnares the Souls of Unregenerate men are Civil Honesty and Formal Hypocrisie Hypocrisie is either 1. In works commanded of God but not done after that maner which God requireth 2. In works not commanded of God yet done for ostentations sake as all superstitious and humane Traditions which appertain not to the edifying of the Church The causes or Reasons that many profess God that serve the Devil 1. Pride or Self-love which so overcometh their hearts and blindeth their eyes that they cannot see their wickedness or judge of themselves and their own Misery as they should 2. Because the heart of man is so deceitful he can speak with his Tongue what he meaneth not in his heart beguiling with lying lips and a double tongue Hypocrisie is threefold 1. Privy Hypocrisie by which a man maketh profession of more then is in his heart This kinde of Hypocrisie ariseth from Spiritual Pride and sometimes mixeth it self even with the fairest and most sanctified actions of Gods dearest children soonest insinuating into the holiest heart 2. Gross Hypocrisie by which a man professes that which is not in his heart at all and so deceives others but not his own heart This most properly is Hypocrisie 3. Formal Hypocrisie by which a man doth not onely deceive others but also his own heart with a false conceit and perswasion that he is in a happy state The Reasons why the gross Hypocrite is more miserable and of less hope then the open sinner 1. Because he sins against the light of his Conscience which maner of sinning makes him incapable of saving Graces 2. Because by his outward profession he so dazles the eyes of men that he bars himself of those Reproofs and wholesom Admonitions whereby the open sinner is many times reclaimed humbled and converted 3. Because all publike Reprehensions and Admonitions from the Ministery he posts over from himself to the open sinner as not belonging to himself 4. Because he is justly obnoxious to an extraordinary measure of Gods hatred and indignation and weight of vengeance The unhappy issue of the Formal Hypocrite 1. A cursed Security wherein he slumbers to eternal destruction 2. A wretched Opposition to more sincerity then he findes in himself 3. A searedness deadness and benummedness of Conscience 4. An Impatiency of having his Formality censured by the Ministery of the Word 5. A Neglect of a more sound search into the state of his Soul Reasons moving the Formal Hypocrite to think well of himself and his own state good 1. A comparing himself with those which are more sinful 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God 3. An outward Success in worldly matter much plenty in outward things 4. A Misconceit of Gods Justice and a straining and a racking of his Mercy beyond his Truth and Promise 5. A Misapprehension of the Opposition in the passage of Grace 6. A Misobservation upon the Death and Ends of other men A performance of outward Duties of Religion without the power of Grace upon the Soul and an universal Sanctification in all the faculties thereof cannot produce any sound comfort in the heart or acceptation with God and that for these Reasons 1. Because the iniquity defect or exorbitancy of any particular of one circumstance maketh an action evil but an absolute integrity of all concurrents is required to make a good work acceptable to God comfortable and profitable to a Christian 2. Because except our Righteousness exceed that of the Scribes and Pharisees we shall not enter into the kingdom of Heaven 3. Because the principal and holiest Exercises the most solemn and sacred actions of Religion without sincerity and Sanctification of heart are but as the cutting off a Dogs neck and the offering of Swines blood which Truth ariseth out of Isa 1. Mic. 6. Hag. 2. Psal 50. and many other places Hypocrisie though long covered will be at last uncased and that for these Reasons 1. Because it is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but break
Offences given in Maners when as they which profess true Religion lead lewd and wicked lives and thereby deny what they profess Rom. 2.24 5. Unlawful Christian slight in time of Persecution for though in some cases it may be lawful yet is Subjection simply to be yielded to the punishment of Magistrates for the better witnessing of the Truth though we do not alway tender obedience to their Commands Now to a lawful Christian flight in time of Persecution by a Minister of Gods Word or any other man whatsoever are required these eight Conditions that Gods Name may not be dishonored nor this Commandment broken viz. 1. When there is no hope of doing good by his abode in that place where the Persecution is but otherwise he may fly 2. If the Persecution be personal that is directed against his person particularly then he may use his liberty Publike Persecution is directed against the whole Church 3. If there be in the Pastor a moderation of minde for he must neither be overcome with excessive fear nor through over-much confidence 4. That the Pastor withdraw himself onely for a time not utterly forsake his Charge unless his person be chiefly aymed at in the Persecution 5. If after due tryal and examination he finde not himself sufficiently armed with strength to resist the Extremity 6. If he be expelled or banished by the Magistrate though the Cause be unjust 7. If God offer a lawful way or means of escape and does as it were open a door and give just opportunity to fly 8. If the Danger be not onely suspected surmised and seen afar off but certain and present That we may the better know how to avoid the dishonoring of Gods name by our unlawful flight take notice of the principal signs thereof 1. When God puts into a mans heart the Spirit of Courage and Fortitude whereby he is resolved to abide and stand out against the force of all enemies 2. When a man is apprehended and under the custody of the Magistrate 3. When a man is bound by his Calling or Ministery so as in it he may glorifie God and do good to his Church then he may not fly 4. When God in his Providence cuts off all lawful means and ways of escape he doth then as it were bid that man stay and abide Gods Name is most commonly abused by Swearing we will therefore now speak of Oathes and in the first place know that they are of two sorts 1. Of things past for the discovery of Truth 2. Of things to come for binding a Promise which if made unto God is called a Vow This will be touch'd in the close of this Commandment In an Oath which is of things past three circumstances are required without which the Oath is sinful and vain 1. That the thing whereupon we are about to Swear be not onely true but also that the Truth thereof be certainly known unto us 2. That the thing be of some weight as well to the glory of God as to the love of our Neighbor 3. That the Truth of that thing by any other means cannot be brought to light for otherwise the very Name of God is contemptuously used In an Oath respecting things to come are these five things to be observed 1. That the thing be of some importance for the reverence we have of God 2. That it be just and lawful that we call not God to witness what is contrary to himself 3. That it be in our power else we swear madly or hypocritically 4. That it be of things certain lest we swear with an evil conscience 5. That in time we perform it indeed though it should be never so much to our loss and hindrance There are four distinct things in every Oath 1. An Asseveration of the Truth 2. A Confession of the Omnipotent Presence Wisdom Justice and Truth of God 3. Invocation on God to give Testimony to the Conscience of the Swearer that he speaks but Truth 4. Imprecation whereby man bindes himself to punishment if he swears falsly That we may be careful as it is our duty to use an Oath aright we must consider these six particulars therein viz. 1. What an Oath is It is a solemn Appealing to God whereby we testifie that we speak Truth 2. Who is the Author of it That is God himself by whom alone we are to Swear 3. The parts of an Oath whereof it consisteth viz. 1. Confirmation of a Truth that cannot else be known but by our Oath 2. Invocation of Gods Name who is witness of the Truth and a Judge to be avenged of us if we lye 3. Confession that God punisheth Perjury either expressed or implied openly or secretly which Confession is threefold 1. A man confesses that which he swears is true in his Conscience 2. That God is a witness not onely of his outward action and speech but also of his particular Conscience 3. That God is an Omnipotent Judge of all and of him that sweareth able to justifie him if he swear truly or to condemn him eternally if otherwise 4. An Obligation binding us to the punishment if we perform not the Condition 5. Imprecation or Prayer to God for these two things 1. That God would be a witness with him that sweareth to testifie that he sweareth truly and according to his Conscience So did Paul Rom. 9.1 2. That God would become a Judge to curse him with eternal death if he sweareth falsly 2 Cor. 1.23 4. The form or maner that is to be observed in our Swearing that is 1. In Truth lest we make God a lyar which respecteth two things 1. The matter whereto we swear for God may not be called to be a witness to a lye 2. The minde of him that sweareth for his Oath must be according to his minde without fraud or deceit with intent to perform his Promises 2. In Justice or Righteousness lest we commit impiety which also respecteth two things 1. The thing sworn to which must be just and lawful and according to Gods Word 2. The Conscience of the Swearer for a man must not swear for a Trifle though the thing be true but either by the Authority of the Magistrate or upon some necessary occurrent of his lawful Calling for light matters are not a just cause of an Oath 3. In Judgement lest he be rash and heady even in so weighty a matter I say in Judgement 1. Of the Oath to know the nature of an Oath and to be able to judge of the matter whereabout he sweareth and also to discern rightly of the persons before whom of time place and other circumstances 2. Of his own Person to see in his Conscience whether he be fit to take an Oath and thereby to worship and glorifie God for the Fear of God and Swearing by his Name are joyned together Deut. 10.20 So that a prophane man that hath not the fear of God in his heart ought not to Swear 5. The Ends of an oath
and Traditions are ordinarily better observed and more regarded then this Commandment of God The people indeed would rather go to Church then to work but to carnal Delights and Recreations rather then either forgetting the Memento wherewith the Lord more specially commands as well due preparation before as unsophisticate performance in the actual celebration of this holiest of days Such as make no conscience to take the Lords day from him are Spiritual Thieves and meddle with that which is not their own never considering the wrong and injury that they offer unto the Almighty God rested on the Seventh day that is he ceased to create any New parts of the World as being now perfect and such as he would have it to be Good Reason therefore had the Lord of this day on pain of Eternal death of Body and Soul in Hell the place of the Damned strictly to charge and command that every Soul keep this whole day holy to his glory How dares then any creature-Man think his own thoughts speak his own words or do his own works on this glorious day Isa 58.13 the Lords own holy day He that walks away this day in vain Discourse idle Pastimes and sinful Recreations steps every step he thus prophanely steps one step forward to Eternal Death He that gathered but Sticks thereon was stoned to death because he had not kept that Statute which God had enacted as by solemn Proclamation That all sorts that profess themselves his Servants should wait upon him on the Sabbath It was Christs own custom to preach the Gospel in the Synagogues on this day so also the Disciples Acts 20.17 17.1 2. 1 Cor. 16.11 The Doors of the Temple were shut the six days but opened from morning until the evening upon the Seventh day Ezek. 46.1 2. And this sanctifying of the Lords day is a Moral Duty and bindes perpetually otherwise we should have but Nine Commandments whereas they are often called the Ten Words Exod. 34.28 Deut. 14.13 10.4 And Christ came not to destroy but to fulfil and keep the Law Mat. 5.17 Know then we may not make this day a day of vain pleasures and carnal delights a day of Sports and Recreations thinking it sufficient if we follow not the works of our Calling neither may we on this day go or ride about our worldly matters to buy bargain sell and talk with others robbing God of his day to spare one of our own neither is it sufficient to observe onely so much of this day as is enjoyned by Laws and Injunctions of men and prophane the rest of it thereby dividing the Lords day between God and our selves And every sin is so much the greater by how much less the thing is for which men sin I say the less the thing is for which a man will sin and transgress the Law of God the greater always is his sin because the greater is his contempt of God Thus was it with him that gathered Sticks on the Sabbath day and was stoned to death for his pains And thus it is with such as recreate away the Sabbath by walking the Fields who offend God more therein then he that worketh thereon in his Calling for his Necessity Yet here by the way we are to beware of a Jewish Superstition which Christ often refutes in the Gospel that is to think it unlawful to perform on the Sabbath day whatsoever works belonging to the necessity either of his own life or of others for by the end of the Commandment it appears That such works onely are forbidden as hinder the Exercise of the Ministery of Gods Word The parts of this Commandment are two viz. 1. The Commandment That the Sabbath be sanctified that is that it self viz. the Seventh day be allotted for Gods Service Gen. 2.3 Exod. 20.11 16.26 20.10 2. The Reason of the Commandment drawn from Gods Rest on the Seventh day after the Creation and his hallowing thereof Remember to keep holy the Sabbath day that is with great care and Religion and that for these Reasons 1. Because the breach and violating of the Sabbath is the breach and violating of the whole Worship of God for the neglect of the Ministery soon corrupts the whole Doctrine and Worship of God 2. Because by the exacting of this Typical Sabbath God would signifie the greatness and necessity of the Spiritual Sabbath 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the Spiritual Sabbath in us In this Commandment we are commanded to keep holy the Sabbath day which is done 1. By preparing our selves by Prayer and emptying our hearts of sin 2. By assembling together to Pray unto God to Praise him to hear his holy Word and to Receive the blessed Sacraments 3. By meditating upon Gods Works and the Word which we have heard suffering it so to work in us as that we may be furthered in all holiness of life 4. By collecting and distributing to the Poor by visting the sick and reconciling dissentions among Neighbors In this Commandment is forbidden all Prophaning of the Sabbath which is 1. By doing worldly works which are not of present necessity by journeying about worldly Affairs idle resting or absenting our selves from the publike Duties of Gods Word and Worship 2. By forgetfulness of the Sabbath upon the six days by which we often bring upon our selves a necessity of prophaning the same 3. When being Parents or Governors we leave such as are under our charge to their liberty upon that day The Reasons of this Commandment are 1. Partly expressed therein and are taken 1. From the Lords Example who rested the Seventh day from all his works of Creation 2. From his Blessing inseparably linked unto the hallowing of this day 2. Partly enfolded therein are these 1. The Law of the Sabbath is Ancient and was of force in Paradice before Mans Fall 2. Because it is most Equal the Lord allowing us six days to labor in 3. Because the Seventh is the Lords peculiar day so that without Sacriledge we cannot any way prophane it God will have all our children and family to cease from their labors on this day for two causes 1. That these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church 2. Because he will have especially on the Sabbath day Love and Bountifulness towards our Neighbors to be shewed and seen in the Church Strangers also are commanded to intermit their labors and that if they were converted to true Religion because they were of the houshold of the Church if they were Infidels it is commanded them not in respect of themselves but in respect of the Israelites and that especially for these two Reasons 1. Lest by their ill Example they should give offence unto the Church 2. Lest their liberty might be an occasion to the Jews to accomplish by them those labors which it was
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