aright The duties following upon our faith in the Holy Ghost 1. To keep our bodies holy and pure as the Temples of the Holy Ghost and not to defile them by uncleanness 2. To believe without doubting whatsoever is contained in the holy Scripture because that all were given by inspiration of the Holy Ghost and were set forth by holy men not of any private motion but as they were moved by the Holy Ghost 2 Tim. 3.16 2 Pet. 1.21 3. To use all our gifts to the honor of God for it is the holy Spirit of God from whom we receive them all 4. To submit our selves in all things to the government of Gods Spirit and not follow the sway of our own Natures for he is our guide and will lead us into the way of all Truth Eternal Breath O let thy blessed ayr Imbreathe us with new life or else repair The ruines of our Souls Blow and refresh Our dim-burning Zeal but blow out the Flesh New-mould us fit for Mercy and make good The Charter Christ hath seal'd us with his Blood Vnscale our Vnderstandings make us see The Crown of Hope ' yond hope Faith's Mystery Inflame our Souls with holy fire and then Our Souls thy fire shall flame thee back agen §. 9. The Holy Catholique Church Concerning the holy and Catholique Church of Christ we believe That the Son of God doth from the beginning of the world Joh. 10.11 Gen. 26.4 to the end thereof Rom. 8.29 gather defend and preserve unto himself by his Spirit Isa 59.21 and Word Acts 2.46 out of whole Mankinde Mat. 16.18 Joh. 10.28 a company chosen to everlasting life 1 Joh. 3.21 and agreeing in true faith And that we are lively Members of that Company 1 Joh. 2.19 and so shall remain for ever 1 Cor. 18.9 To believe in which holy Catholique Church is to believe the Doctrine thereof wherein she followeth Christ the Prophets and Apostles the onely sure ground and pillar of Truth and that in this visible Company and Society are some true Repentants and truly converted and my self to be a lively Member of the invisible and visible Church So that to believe and confess the Doctrine of Salvation taught and delivered by the Prophets and Apostles is an infallible and inseperable note of a true Church of God for Gods Church is nothing else but a company of Gods people called by the Doctrine of the Prophets and Apostles unto the state of Salvation so that out of the Church there is no Salvation ordinarily In which regard Noahs Ark was a true Type of the Church none being saved from drowning that were out of it And none but such who are of Christs body shall partake of the benefits of his Office for himself saith He prays not for the world Joh. 17.9 In which respect also out of the Church no Salvation for the body being the true Catholique Invisible Church he that is not a member of this body is out of the Church and so hath not Christ to be his Head and Savior Yea the Church is also Christs Spouse the many espousal Titles which in Scripture are given to Christ and the Church in mutual relation of one to another evidently declareth as much He is stiled a Bridegroom she a Bride Joh. 3.29 He Well-beloved she Love Cant. 1.13 15. He an Husband she a Wise 2 Cor. 11.2 He an Head she the Body both one flesh Eph. 5.23 31. Thus the Church being the Communion of Saints sanctified in Christ Jesus confessing him the Son of the living God in every place knit in one Church as the Body and every Member unto Christ as unto one Head it is most evident that no man can be saved out of the Church for whomsoever God hath chosen and elected to the end which is eternal life them he hath chosen to the means which is the inward and outward calling But here note That Infants born in the Church are in charity to be reputed of the Church till at their mature Age their life notoriously express the contrary The Church is called Catholique or Vniversal because it is not now tyed to any certain place or people as it was under the Law before the coming of Christ Now the Doctrine of the true Church consisteth in the Sentences and Decrees which we are bound by the Commandment of God to believe and obey and no Doctrine is to be proposed to the Church that is repugnant to the holy Scripture or not contained therein And the Church hath Authority to judge and determine in Controversies of Faith according to Scripture to interpret and expound the Word of God with respect to the Analogy of faith Rom. 12.6 And though she be the Witness and Keeper of Gods written Word yet may not inforce any thing to be believed as necessary to Salvation that is either contrary or beside the Word of God The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs Institution and professing Obedience unto the Doctrine in which company are many ungenerate or hypocrites consenting notwithstanding to the Doctrine The invisible Church is a company of those which are Elected to eternal life in whom a new life is begun here by the Holy Ghost and is perfected in the world to come They which are in this invisible Church never perish neither are any hypocrites therein And it is called Invisible not that the men are invisible but because their Faith is so that we cannot certainly discern the godly from the hypocrites And although this Universal invisible Church is that Militant Church which remaineth as yet in the field and is fighting on Earth yet it is and lieth hid in the visible Church so that in this respect there is as it were no more difference between them then between a whole and a part Now those visible Churches which refuse to be governed by Christs Word but are by Humane Traditions playing the Adulteresses by committing Idolatry are not of this Catholique Church which is subject to Christ neither are Infidels that defie Christ Hereticks that deny him Ignorant persons that know not his Will Prophane persons that despise Worldlings that lightly esteem him nor any that persecute or scorn him in his Members Thus many have a Name of being of the Church who indeed are not And as for the Church of Rome they are departed from the Truth they have denyed the Faith they have defiled themselves with Idols they will not have Christs Righteousness imputed to them they set up their own Works and seek Justification by them they will not receive Christ to be their onely King and Priest they will merit Salvation for themselves and therefore they are not a true but a false Church The word Church signifieth an Assembly called together which calling is twofold viz. 1. Outward which is common to all that make profession of the Gospel in this respect
History or to maintain discourse not to be edified in faith or to have their sins mortified 5. Such who in searching out the true sense of Scripture trust to their own skill wit and understanding and neglect the preaching or Ministery of the Word 6. Such who do all they can to be expert in Gods Word but with a trayterous minde to fight against the truth thereof as Hereticks and such like Three points to be observed in interpreting of the Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture be declared 3. That the Doctrine be applyed to the use of the Church which it hath in confirming true opinions or refuting errors in knowing of God our selves in exhorting in comforting in directing our life The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith that is to receive no Exposition which is against the ground of Doctrine that is against any Article of Faith or Commandment of the Decalogue or against any plain Testimony of Scripture 2. To examine the Antecedent and Consequent matter of that place which is in question 3. To resort to such places of Scripture as teach the same more clearly 4. To confer like places together where though the same words be not spoken of the same thing yet the like words and form of speaking are used of the like things 5. When the Controversie is thus judged we may lawfully also descend to the consent of the Church 6. An ardent and daily invocating of God that we may be guided and taught by his holy Spirit The two proper effects of the Scriptures are 1. To teach Doctrine 2 Tim. 3.16 By 1. Laying out of Truth 2. Confuting of Errors 2. To exhort out of it 1 Tim. 6.2 By 1. Stirring up to God 2. Turning back from evil The chief Graces which are obtained by the Scriptures 1. Vocation we are called by the Spirit inwardly and by the Word outwardly 2 Thess 2.14 2. Justification which is an action of God imputing the righteousness of Christ to us which is apprehended by Faith which cometh by hearing the word Rom. 10. 3. Sanctification for we are sanctified by the word of God Joh. 15.3 4. Knowledge which is by the word 1 Joh. 4.6 5. Faith which comes by hearing the word preached Rom. 10.17 6. Repentance Peter preached the word and converted three thousand Acts 2.38 41. 7. Hope for by patience and comfort of the Scriptures we have hope Rom. 15.4 8. Love for it cometh of God by his Word and Spirit 1 Joh. 4.7 The consideration of the Scriptures Author being God presents us with a fourfold use 1. That they want not nor stand in need of the confirmation and approbation of the Church or of men 2. That God himself who is the inspirer of them is the best interpreter of them and the sole and soveraign Judge thereof 2 Pet. 1.20 1 Cor. 2.10 11. 3. That the Minister must preach unto the people not the invention of his own brain not the conceits of his own wit not the excellency of words not the inticing speech of mans wisdom but in the plain evidence of the Spirit and of power 1 Cor. 11.23 1 Pet. 4.11 4. That it belongeth as a special duty to the people of God to receive reade study reverence obey and keep the Doctrines delivered in them forasmuch as they proceed from such an Author Heb. 2.2 3. All our words actions must be directed by this precious Word of God in the holy Scriptures which is also of a fourfold use much resembling the former 1. To teach us the perfection and All-sufficiency of the word of God not needing the rags of Popish Traditions to be patched unto it 2. To direct and inform the Ministers what to teach the people the people what to believe wherein to rest whereupon to build their Faith and to settle their Conscience 3. To reprove those that desperately rush on in the course of their life not caring what they do never consulting with God or resolving as from God or his Will 4. To admonish us to be careful how we reade the Scriptures to take profit by reading them that so we may have direction in all our ways and learn how to please God and to abstain from all things that do displease him The manifold use of the Scriptures appears by the admirable benefit of well using it there being no Error in judgement but may be refuted no Corruption in life but may be redressed not any true sound Doctrine but may be proved and maintained not any Vertue or Duty but may be warranted and the practical performance thereof directed hereby 2 Tim. 3.16 yea it is a light to the blinde a guide to the wanderer a comfort to the distressed a counsellor to the doubtful Ps 119. and a teacher to the unlearned Prov. 1.4 Lastly our Savior Christ the Prophets and Apostles all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever know whence we have just reason to magnifie the Books of Scripture far above all humane writings the choycest whereof compared with this holy Writ are but waste Paper for these sacred Books fully set out unto us the nature and estate of true felicity when the profoundest Tract of humane works could never yet reach to the shadow thereof Let us therefore in reading hearing expounding conversing practising in every action that concerns this sacred Word always account of it as the Word of the Ever-living God and with the joynt powers and faculties both of soul and body maintain it against all devilish Atheists that in word or life deny it seducing Hereticks that corrupt it and all enemies that oppose it or rebelliously rise against the Scepter of it Lo here the sacred Oracle of God The just man's Anchor and the sinners Rod The lame man's Crutch the blinde man's Eye the Tree Of Life or Type of Immortality A Well of living Waters Drink of this And thou shalt thirst no more but after Bliss The depth whereof the Natural man ne're saw Pray then thou mayst have wherewithal to draw Heav'ns Library Gods Spirit th' Author Take heed Tempted Man with what Spirit thou dost read §. 3. The Law and Gospel THe Law of God is a Doctrine delivered of God at the Creation written in Adams heart published by the Ministery either of Angels or of men and afterward repeated and renewed of him by Moses and the Prophets teaching what we ought to do and what not to do binding reasonable Creatures always promising to perfect performers of obedience eternal life condemning eternally them who perform not this obedience except Remission be granted for the Mediators sake Before the Fall this Law was possible to all men as to Angels and if now it be
Faith unto the Sacrifice of Christ finished on the Cross as to the onely ground of our Salvation the Holy Ghost teaching us as much by the one and assuring us it by the other For as by Baptism God doth witness that we be received of him into Covenant through the communion of Christ and his gifts So by the Supper he assureth us that we be held and kept in until we be received into the heavenly life yet hath not God tyed his Grace to the Sacraments so that the want of Baptism doth not condemn but the contempt of it And this Covenant between God and man is a mutual Promise and Agreement made by our Mediator confirmed by solemn Tokens which are these Sacraments whereby God bindeth himself to remit their sins unto them that believe and to give unto them everlasting life for and by his Son our Mediator and men binde themselves to receive this so great a benefit with true Faith and to yield true obedience unto God The matter signed and signified in both Sacraments is Jesus Christ the Covenant of God and the Righteousness of Faith according to the Promise of the Gospel the Signs being as was said appointed of God to be as his Seals to confirm and assure us That he will give us according to his Promise the things which are signified and assured unto us by them The Rites and Ceremonies which are not commanded or are not instituted to this end as to be Signs and Tokens of the Promise of Grace are not Signs and Tokens of the Church for a Sign can confirm nothing but by his Consent and Promise from whom the thing promised and signified is expected and looked for no Creature therefore can institute any Signs or Pledges of Gods will And if in a Sacrament any other then the right outward Sign be used or though the right outward Sign be used yet if it be changed into the inward grace it ceaseth to be a Sacrament The right use therefore of the Sacraments is then when as the faithful keep those Rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in the Rites Persons and Ends the violating whereof breedeth an abuse Sacraments are as it were visible words in the institution whereof three things are to be observed 1. The Signs and Sacramental Rites 2. The Spiritual and invisible things signified by the Signs 3. The Analogy or Agreement of the Signs with the thing signified Three conditions required in true Sacraments 1. That they be ordained of God 2. That there be a Commandment of God for us to use them 3. That there be also a Promise by the which it is assured that we shall be partakers of the things that are represented by them Or thus God alone hath Authority to institute and ordain a Sacrament which institution containeth two things 1. The appointing and commanding of the Rites and Ceremonies 2. The Promise of Grace annexed to this Rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign that is with Faith and Repentance Again the conditions required in a Sacrament of the New Testament properly so called are these 1. It must have for the original cause Christ instituting 2. For the matter and form a visible Sign or Element and an audible form of words 3. For the end and benefit of it it is a Seal of saving Graces 4. For the extent of it it must be common and necessary to all Christians of what degree soever at one time or another In Sacraments the Signs differ from the things signified 1. In substance for the Signs are Corporeal Visible Earthly the things signified are Heavenly Invisible Spiritual 2. In the maner of receiving the Signs are received by parts of the Body and therefore also of unbelievers the things signified are received by Faith onely and the Spirit and therefore of the faithful onely 3. In the end or use the things signified are given for the possessing of life eternal they are indeed some part of the beginning thereof The Signs are received for the Sealing and Confirming of our faith concerning the things themselves 4. The things signified are necessary and necessarily received of all the Members of the true Church The Signs are received onely of them who are able to receive them To the difference of Sacraments from other sacred things appertain these two properties 1. That they are ordained and instituted of God 2. That they are instituted to this end that God may by them seal and assure unto us his Promise The Sacraments do differ from the Word in these particulars viz. 1. In substance nature as thus 1. Words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signs signifie according to a similitude which they have with the things signified 2. Words we hear and reade Signs we perceive by feeling seeing and tasting 3. Words signifie onely Symboles and Signs confirm also 2. In the Persons for the word of the Promise and Commandment is proposed without any difference to all To the unregenerate that they may either begin to believe and be regenerate or may be left without excuse to the regenerate that they may the more believe and be confirmed The Sacraments are given onely to the members of the Church The Word is preached to all at once the Sacraments are given to every member severally 3. In their Use for the word is the instrument of the Holy Ghost whereby he beginneth and confirmeth our Faith therefore the Sacraments must follow the word The Sacraments are the instruments of the Holy Ghost whereby he beginneth not but onely confirmeth our Faith and therefore the word is to go before them 4. In their Necessity the word is necessary and sufficient unto Salvation in them who are of an understanding age for Faith cometh by hearing but the Sacraments are not precisely and absolutely necessary unto all for not the want but the contempt of them condemneth 5. In the Maner of working the Sacraments by gesture the Word by speech declareth unto us the will of God 6. The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius Acts 10. but the Sacraments cannot be so without the Word 7. The Word is that which is confirmed by Signs annexed unto it the Sacraments are those Signs whereby it is confirmed 8. The Word is to be preached unto those onely who are of understanding but the Sacrament of Baptism may be given unto Infants so was the Sacrament of Circumcision in whose room Baptism succeeded but the uncharitable Anabaptist will not strike sail to this Truth The Sacraments and the Word agree in these particulars viz. 1. Both exhibite the same things unto us the same benefits the same grace the same Christ 2. Both are from the
Baptism succeeds Col. 2.11 12. 2. The Jews practice in a faithful observance of this Ordinance as of Abraham Zachary Elizabeth Joseph and Mary 3. The practice of the Christians who believing were themselves and their whole houshold Baptized Acts 16.15 33. under which whole houshold children might probably be comprised 4. Christ embracing and blessing such children as were brought to him and rebuking those that would have kept them from him Mat. 19.13 5. Gods promise made to them Gen. 17.7 Acts 2.39 as the seal for confirmation whereof God offereth Baptism 6. The right they have to Gods Kingdom Mat. 19.14 Baptism is an evidence of that their right 7. The constant continued custom of the true Catholick Church which ever since the Apostles time hath afforded the Sacrament of Baptism to children Touching the necessity of Baptisms we must know that things are said to be necessary two ways 1. Absolutely so as the thing cannot possibly be without it thus Baptism is not absolutely necessary as a cause for then should it be equal to Gods Covenant Christs Blood and the work of the Spirit 2. By consequence so as according to that course and order which God hath set down things may not well be without them Thus Baptism is by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof by reason of our dulness in conceiving things Spiritual of our weakness in believing things invisible To this Sacrament of Baptism the Papists attribute too much making it a plain Idol by their opinion 1. Of the necessity thereof in such degree as that they hold if any dye unbaptized he cannot be saved 2. Of the efficacy thereof in such degree as they hold it giveth grace by the work it self thereby equalling it to the very blood of Christ taking away the peculiar work of the Spirit and the use of the grace thereby The differences of Circumcision and Baptism viz. 1. In Rites for the same are not the Rites of Circumcision and Baptism 2. Circumcision promised grace for the Messias to come Baptism for the Messias exhibited 3. Circumcision had a promise of a corporal benefit a testimony that God would give a certain place for the Church in the Land of Canaan until the coming of the Messias Baptism hath no promise in particular of any temporal benefit other then what flows from the influence of a a general promise made to godliness 1 Tim. 4.8 4. Circumcision did binde to the observing of the whole Law Ceremonial Judicial and Moral Baptism bindeth us onely to faith and amendment of life that is to observe onely the Moral Law 5. Circumcision was instituted for the Israelites Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church 6. Circumcision was to continue until the coming of the Messias Baptism shall continue until the end of the world Baptism and Circumcision agree thus 1. In the chief and principal end whereas in both is sealed the Promise of Grace by Christ which is always one and the same 2. By both of them is wrought our receiving into the Church 3. By both is signified Regeneration ye are circumcised in Christ with Circumcision made without hands For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart Deut. 18.16 30. Acts 7.51 So Baptism telleth us that being once dead unto sin we are to live unto righteousness that all we that have been Baptized unto Jesus Christ have been Baptized unto his death c. and must walk in newness of life c. Rom. 6.3 For we have put on Christ by Baptism Gal. 3.26 The Reasons why Christ was circumcised 1. That he might signifie that he was also a member of that circumcised people 2. That he might shew that he received and took our sins on himself that he might satisfie for them 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf 4. The circumcision of Christ was a part also of his humiliation and suffering Reasons why circumcision is abolished viz. 1. Because the thing signified which was the Messias is exhibited 2. Because circumcision was instituted for the severing of the Jews from all other Nations but now the Church that difference being abolished is collected and gathered out of all Nations The chief and proper ends of the institution of Baptism viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects which is as it were gathered by the Word and Baptism 2. To be a confirmation of our faith that is a testification that Christ washeth us with his blood that he bestoweth on us Remission of sins Justification and Regeneration or To be the sealing of God and also the sealing or obsignation of the Promise of Grace and a testimony of Gods will that he giveth us these gifts at this present and will give them ever henceforward 3. To be a testification of our duty towards God and a binding of us and the Church to the knowledge and worship of God into whose Name we are Baptized we binde our selves in Baptism to thankfulness namely to Faith that is to receive the promised benefits with faith and then withal unto repentance and amendment of life 4. To be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and deliverance thereof from it Mat. 20.22 In regard whereof Baptism is compared unto the flood for as in that general Deluge some were shut into the Ark the rest of mankinde perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered 5. To signifie the unity of the Church for Baptism is a binding of the members of the Church among themselves to mutual love because when it severeth and distinguisheth the members of the Church from others it doth also joyn and unite them among themselves 6. To be a Token and Symbole of our receiving and entrance into the Church Hither appertain all those places in Scripture in which those who were become Christians are said to have been presently Baptized 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ that the Baptized may have occasion to teach and learn who is the Author and what is the meaning or signification of Baptism The Type of Baptism was Noahs Ark born up by the waters wherein the Church which then was in Noahs family was saved 1 Pet. 3.21 And though Baptism be a mark of the true Church yet may not the Papists thereby challenge theirs to be the true Church for Baptism severed from the true preaching of the 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
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
Ephesus of Calcedon yet is there not a diversity of Faiths for these are not other from this Apostolique Symbole but certain words are added as an Explication of this by reason of Hereticks by whom because of the shortness thereof this was depraved There is no change either of the Matter or of the Doctrine but onely of the form of declaring it as easily may appear by comparing them together This Creed is called Apostolique or the Creed of the Apostles for these Reasons 1. Because it containeth the sum of the Apostolique Doctrine 2. Because the Apostles delivered that sum of Doctrine to their Schollars and Disciples which the Church afterwards held as received from them not that the Apostles composed the form of this Creed but believed and preached the subject matter of it The ends why the Creed was penn'd by the Apostles left unto the Church were these 1. To be a Rule of faith and preservation from Heresie 2. That it might be a mean of distinguishing betwixt true Christians and Hereticks 3. That every man entring the profession of Christianity might continually have before his eyes that Faith for which he should suffer persecution and to the defence whereof he should stand unto the death 4. That every one of the Catechumeni which were new converted Christians might have in a readiness what to answer and believe at their initiation thereinto The principal parts of the Apostolick Creed are three 1. Of the Father and our Creation 2. Of the Son and our Redemption 3. Of the Holy Ghost and our Sanctification Though our Creation Redemption and Sanctification are each appropriated to some one person of the Trinity yet have all three Persons their joynt-working in them For the Creation is given to the Father Redemption to the Son and Sanctification to the Holy Ghost not as they are simply an operation or work for so should the other persons be excluded from it but in respect for the order and maner of working which is peculiar and proper to every of them in producing and bringing forth the same external work Or thus The works of our Creation Redemption and Sanctification are the operations of the Godhead outwardly that is external operations which God worketh on his Creatures and they are undivided that is common to the three Persons which they by common will and power work in the Creatures by reason of that one and the same Essence and Nature of the Godhead which they have but in respect of that order of working which is between them it is otherwise For the Father Createth but mediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost So the Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son The Christians Faith or Faith's Epitomy Or Ensign of true Christianity The Faith for which the valiant Martyrs fought With all the Princes of the Ayr and sought For life by losing it quenching the flame Not by their Blood but with new fire which came From their resolved Faiths Spiritual eyes From whose most zealous spicy flame did rise In Heav'n a Crown of Immortality On Earth the Phoenix of their Memory §. 2. I believe in God the Father Almighty Maker of Heaven and Earth THat is I believe that God is my Father as by Generation and Creation so by Regeneration and Adoption able to do all things as it pleaseth him the Creator of the whole world and the Lord and Governor of the same I believe not we believe with the Papists as the Church believes but every man must so believe as to be able to give an account of his Faith when lawfully called thereunto Now it is one thing to believe God another thing to believe in God To believe God sheweth onely a Faith of knowledge or historical Faith To believe in God declareth true Faith or confidence that is to be perswaded That whatsoever God is and is said to be he is all that and referreth it all to our safety for his Sons sake that is to resolve that he is such an one to me in particular God is to be considered in the three persons Father Son and Holy Ghost a person being nothing else but a maner of being in the Godhead Now no man is able to know God according to the excellency of his own Nature Joh. 1.10 18. but the Scripture delivers us such a knowledge of him as is both necessary and profitable for us Rom. 1.19 20. We must therefore acknowledge God to be such as himself hath manifested himself to be and though he cannot be defined because he is Immense and because his Essence is unknown to us yet may he be described by his Attributes and Properties the persons and principal works which may be thus God is a Spiritual Essence a Spirit John 4.24 or simple Spiritual Essence Exod. 3.13 an everlasting Spirit 2 Chron. 3.17 Infinite Psalm 139. Jer. 23.24 most holy Isa 6.3 onely wise 1 Tim. 1.17 most just and most merciful Exod. 34.6 7. Almighty Rev. 1.8 And he is but one Exod. 10.3 Living Psal 84.2 True Jer. 10.10 without body parts or passions John 4.24 of infinite power Ezek. 10.5 wisdom Psal 147.5 and goodness Psal 106.1 The Maker Gen. 1.1 and Preserver of all things Mat. 10.29 30. other from all the Creatures Incomprehensible most perfect in himself Immutable of an immense Power Wisdom and Goodness True Just Pure Merciful most free angry and wroth with sin of whose days there is no beginning nor ending Rev. 1.8 And in the Unity of this Godhead there be three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost 1 Joh. 5.3.2 Cor. 13.13 Or which Essence is the eternal Father who from everlasting begot the Son according to his Image and the Son who is the Coeternal Image of the Father and the Holy Ghost proceeding from the Father and the Son And the Eternal Father together with the Son and the Holy Ghost hath created Heaven and Earth and all Creatures and worketh all good things in all And that in Mankinde he hath chosen unto himself and gathered a Church by and for the Son that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come And lastly he is the Judge both of the just and unjust The Name Father as it is opposite to the Son is understood personally or it signifies the first person of the Godhead as here but as it is referred to or compared with the Creatures it is taken essentially signifying the whole Divine Nature which is the Father the Son and the Holy Ghost And Creation is here ascribed unto God
yet be a sound true and saving Faith it is not the difference of degrees and measure that takes away the nature of it For Faith in regard of the extent of it admits degrees not because the Habit is encreased but because the Revelations and Objects are more and therefore those poor Christians that are yet ignorant may have a true habit and as true a Grace in the heart And though a man be more conversant in the Scripture knows more then they hath more Revelations and in that sense though he hath a greater Faith then the other yet the other hath a like precious Faith with him in regard of that Grace Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ and have true Faith though in the least degree Now in Taking Christ the stronger the Will is by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture And we must labor to believe hard things like Abraham or easie things propounded with slender Arguments like Nathaniel for if we believe in difficult cases God will make us with facility to believe them another time We must labor for the extent of Faith for the multitude of Revelations to be filled full of Faith as Barnabas is said to be and this is by studying the Word much for therein will God reveal this This Faith is the Mother of all Sanctifying Graces for by it we are ingrafted into Christ and so live the life of Faith the life of God the fruits of Faith are almost infinite for all the several and distinct branches of Piety and Charity if they be rightly performed are fruits of Faith And where there is a true Faith there is a secret perswasion wrought in the heart whereby God assures us that he is ours and we are his for we may know and be assured that Christ dyed for us and Redeemed us in particular if we can finde in our selves that we have true Faith in Christ and true Repentance for all sins And we may be assured of our Vocation if through the Mystery of the Word seconded and made powerful by Gods Spirit we are quite altered and changed from our former evil lives and have attained unto Faith and Repentance And we may be further assured That we are Redeemed and are the children of God if we finde that we have the Spirit of God dwelling in us which if we want we are none of Gods which if we have it will appear by the fruits of the Spirit in us for as Exercise begets Health and we are made fit by Health for Exercise or as Acts beget Habits and Habits are means to exercise those Acts so Assurance grounded upon the Promise enableth enlargeth and encreaseth Sanctification and Sanctification encreaseth Assurance but first see Faith and then the other as fruits of it Now Faith is wrought in us thus The Spirit comes and shews Christ to us and not onely the profit we have by him but the beauty and excellency of him it shews us what Grace is and makes us love it and then shews us Mercy Out of this we come to long after Christ and to say I would I had him Now to this work he addes a second Christ comes and tells a man I will have thee he comes and shews himself discovers himself and speaks plainly to him I am willing to marry thee Now the longing Soul hearing those glad tidings embraces the motion and the work is done We may know whether this Faith be wrought in us by reflecting upon our own hearts and considering what actions have passed through it for the works of Faith are manifest And we must use Faith in comforting our selves for whatsoever Christ hath by Nature we have it by Grace when we have Faith if he be a Son we are Sons if he be an Heir we are Heirs c. yea Faith makes a man regardless of all earthly things Those that have Faith are able to use it of themselves but many have it that do not use it and though God doth work in us all the work of Faith as it is received yet know He doth not work in us onely but by us he makes us Instruments yea we shall be called to an account for the Talent of Faith if we have it and use it not and if we use it not we shall have little enough oâ— it for the using of it is that which strengthneth Faith and makes it effectual Now that we are saved by Faith appears from these places of Scripture Joh. 3.16 Rom. 1.16 3.28 Eph. 2.8 Mark 16.16 Rev. 21.8 2 Thess 2.11 12. Gal. 3.7 9. Luke 7.50 Yet know That a man is not saved by Faith simply as it is Faith for it doth not in its own nature merit Salvation but it is said to save us in respect of its Object which is Christ not as it is a gift quality or property but as it is an Instrument to apprehend and apply this Object so that we are saved by Faith as an Instrument not for Faith as a Cause So Faith alone is said to justifie us but that Faith which is alone without other Graces doth not justifie us neither were ever any justified by Faith without Works For Faith is not onely a Perswasion that our sins are forgiven but also a thorough Repenting that our sins may be forgiven not onely a Perswasion that the Promises are true but a Holiness of living that we may have a share in those Promises not onely a Perswasion that the Scripture is true but an Obedience to Gods Will revealed therein not onely a Perswasion that Christ dyed for my sins but also such an uprightness of walking as that I crucifie him not again by my Lusts for Faith doth not onely work a good meaning in us but it doth work power in us to do good and to mortifie our affections for where Christ dwells indeed he gives power against sin and that by his Spirit and where the Understanding is fully convinced the Will and Affections follow Faith and the Desire of satisfying Lusts cannot stand together and he that trusts not God for Earthly things cannot trust him for matters of Salvation for if we have Faith in the main we will have it in particular cases We are said to Believe three maner of ways viz. 1. We believe one God that is we believe that there is a God 2. We believe God that is that God is true touching his Promises These two ways Infidels yea the Devils believe and tremble 3. We believe in God that is according to those Promises to put our whole trust and hope in God In the Doctrine of the Church mention is made of four sorts of Faith 1. Historical when men believe the Bibles History This saves not James 2.19 2. Temporary when men believe onely for a time neither doth this save 3. Miraculous proceeding from special Revelation which is now out of use
viz. 1. The Father Createth but immediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son 2. The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost 3. The Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son In this deep Mystery of our Religion we must be guided wholly by Faith and endeavor to believe this Trinity in Unity and Unity in Trinity though we are not able to reason the truth thereof by Natural demonstrations Behold the sacred Riddle of Divinity One Godhead in a holy Trinity Of Persons or three Persons all in one Most undivided Deity alone Distinct in Persons not in Essence no The Godhead's not divided think not so For it 's not subject to division Nor admits of any Composition But distinction without seperation As is most evident by Mans Creation Gen. 1.26 §. 2. Gods Word THe Word of God is the Wisdom of God James 3.17 concerning the truth which is according to godliness being given by inspiration of God 2 Tim. 3.16 the original being from heaven not earth Joh. 3.27 and the Author thereof being God not man 1 Cor. 2.10 by which Word God alone doth onely binde the Conscience by causing it in every action to excuse for well-doing and accuse for sin Now this Word of God is the holy Scripture in which name are to be understood all and onely those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church which we receive as Canonical not so much because that the Church doth so receive and allow them as for that the holy Spirit in our hearts doth testifie that they are from God Touching which this is a Truth must be held of us That no part of the Canonical Scripture inspired of God such as was committed as the Lords Treasure to the Church for the perpetual instruction thereof in Faith and Obedience is lost and perished nor can be lost or perish so that no one Oracle or Sentence of God can fall away Indeed these sacred Books may be despitefully abused by men many ways but they can never be finally lost and wholly extinguished for the works of God remain for ever and ever And as for any sandy Supposition contrary to this Truth let the vain Supposer answer What Error more can be convinced what Comfort more can be received what Vice more can be corrected what Truth more can be published what Grace more can be commended to the Church out of those Books which he so fondly supposeth to be lost Beware therefore of doubting of Gods Providence herein shaking thereby the Faith of the Church Whosoever thus goes about to strike at the foundation thereof the least dust that falls from the Building will crush the presumptuous Underminer into bottomless destruction The Scripture is a Doctrine inspired by God to make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 and containeth all things necessary to be known and believed for the salvation of man Joh. 20.31 2 Tim. 3.16 17. the whole being as it were compendiously comprised in the Decalogue the sum of the Law and in the Creed the sum of the Gospel As for all the fundamental Points of Christian Religion necessary to salvation they notwithstanding the darkness of some Mysteries herein contained are clearly and plainly set down so as the humble and obedient heart may distinctly without wavering and gainsaying conceive and believe them Thus not unfitly is the Scripture compared in regard of the perspicuity thereof to a Foord over which a Lamb may wade and in regard of the difficulty thereof to a Sea wherein an Elephant may swim Now though all things necessary to be known are herein contained yet are not all literally expressed as the Baptism of Infants and Original Sin which notwithstanding are distinctly and demonstratively inferred thence and so are all things that belong to Faith and Obedience whatsoever we are to believe or to practice So that the letter of the Scripture may be alledged and yet the word of God missed as by all Hereticks and a man may swerve from the letter yet alledge the true word of God therefore it is nothing less then necessary that we be diligently familiar and well acquainted with this word of God Josephus tells us The Jews knew the Scriptures as well as their own names many of us may tell the Jews We scarce know the names of the Scriptures Most inexcuseable Ignorance sad and lamentable for we are bound to know the Scriptures themselves that by them we may come to knowledge by knowledge to faith by faith to obedience and by obedience to salvation Touching the Apocryphal Books to which the Imps of Rome as to their own Traditions give power equal to the Canonical Scriptures they were not penned by the Prophets the Lords Secretaries as the Scriptures were nor ever committed of trust to the Israelites They contain certain things disagreeing from the true Scriptures of God and no proof that they were penned by the Spirit of God therefore there is no warrant for the equalling them in Credit or Authority with the Scriptures Besides one main property of the Books of the Old Testament is That every one of them was written either by Moses or some other of the Prophets in the Hebrew tongue the native language of the Jews but the Apocryphal Books were penned by some other in the Greek tongue which was not the language of the old Prophets so that they are no part of the Law or of the Prophets And yet as the presumptuous Papists make the Apocryphal Books of equal Authority with the Canonical so others have more blasphemously long since obtruded for Canonical the fatherless brood of other Books unto these as The third and fourth of Esdras An Appendix of Job A Preface to the Lamentation The third and fourth of the Maccabees a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Enoch The Gospel of Thomas and of Matthias The Acts of Peter and in the year 1120 a certain new Gospel called Evangelium Aeternum was found out being full of Blasphemies All which and the like are damnable presumptions plainly forbidden by the Lord Deut. 4.2 and most fearfully threatned Rev. 22.18 19. So then to withstand the Devils suggestion against the Divine Authority of the true sacred Seriptures it is very necessary to have our judgements well informed therein to pray for the Spirit of Revelation or Inspiration which may inwardly testifie to our Spirits That God is the Author of the Scriptures which Principle we must hold undeniable and give no place to doubting about these uncontradictable Truths The Scripture is said to be the Word of God in regard of 1. The Author who is God himself 2 Tim. 3.16 2. The Matter which is Gods
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
4. They served to be as an open confession of their Faith what God they served and in whom they believed and that they hated and detested the vanity and the Idolatry of the Gentiles 5. They were also a Testification of their thankfulness for sundry benefits received that thereby they might be taught to acknowledge from whence they came 6. They served for the maintenance of the Ministery and consequently for the furtherance of the worship of God Deut. 18.3 4. 1 Cor. 9.13 Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tyed to the Doctrine of Moses and the Prophets which they learned not from God immediately but mediately by men 4. They might erre in Doctrine and Counsels and did erre often when they departed from the Rule of the Prophets So that the difference between the Priests and the Prophets stands thus 1. The Priests were ordained out of one certain Tribe the Levitical but God raised up Prophets out of any Tribe 2. The Prophets were called extraordinarily and immediately by God himself and so received from him the Doctrine which they were to declare to men 3. They were so guided by the special motion of the Holy Ghost that they could not erre in that Doctrine which they uttered to men in the name of God but with the Priests it was otherwise In the Law as the Priesthood so the Priest was twofold 1. Signifying or typical who was a person appointed by God 1. To offer typical Sacrifices 2. To make intercession for himself and others 3. To declare to the people the Doctrine of the Law and the Promise of the Messias and true Sacrifice which was to come 2. Signified that is Christ of whom the most notable Type was the High Priest himself The things that were proper and peculiar to the high Priest onely 1. He alone entred into the Tabernacle called The Holiest of all or Sanctuary and that but once every year 2. His raiment was more gorgeous then the vesture of the other Priests 3. He was set over the rest 4. He onely was consulted with in matters doubtful touching Religion or the Common-weal 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom and did see that all things were lawfully administred They that were under the Law were of three sorts viz. 1. Israelites which were of Abrahams posterity and were necessarily bound by the Law to observe Circumcision and the Ceremonies 2. Proselytes who of the Gentiles were converted unto the Jews and did more and more for confirming of their faith submit themselves unto Circumcision and the whole Ceremonial Law 3. Those of the Gentiles who were converted unto the Jews but did not observe the Ceremonies these embraced onely the Doctrine and Promises of God And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies Four special Sects among the Jews under the Law 1. The Essens who were like Popish Monks and Fryars which did seperate themselves from the people vowing and dedicating themselves to live in perpetual Sanctity 2. The Sadduces who did expound the Law according to the letter and syllable and withal denyed the Resurrection and Immortality of the Soul as appears Acts 2.3 8. 3. The Pharisees who did forsake the common Exposition of the Scribes and taught and framed a more exact and strict Exposition of the Law according to the Traditions of the Fathers These Pharisees were by office Scribes as appears by comparing Joh. 1.29 with ver 24. 4. Herodians who as some think were Courtiers who held and taught that Herod was the Messias The Church of Rome erreth grosly in Confounding the Law and the Gospel under pretence that the Precepts of both are the same for substance that both require righteousness both promise life threaten death both command faith repentance and obedience Put his opinion overturns true Religion and is erroneous for these Reasons 1. Adam in his innocency knew the Law but he knew nothing then of believing in Christ and though both require righteousness promise life and threaten death yet the maner is far different 2. Likewise they differ in the commanding of faith for the Gospel commandeth faith not as a work done as the Law doth but as an instrument laying hold on Christ Again the Law commands faith generally as to believe in God and to believe his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law never knew 3. The Law commandeth not Repentance for the knowledge of the Law was in Adams heart when he needed no Repentance True Repentance therefore is a saving Grace wrought and commanded onely by the Gospel 4. Though obedience be commanded both by the Law and the Gospel yet not in the same maner The Law commandeth obedience every way perfect both in parts and in degrees and alloweth no other but the Gospel in Christ approveth imperfect obedience that is an endeavor in all things to obey and please God if it be without hypocrisie Again the Law commandeth obedience as a work to be done for the obtaining of salvation but the Gospel requires obedience onely to testifie our faith and thankfulness to God This is not the onely Error touching the Law there are certain people in the world living under a Christian Climate known by the Name of New-Libertines who say The Old Testament is abrogated others think us necessarily tyed to all the Judicials of Moses boldly affirming That the Laws Judicial of Moses belong as well unto Christians as they did unto the Jews Others have entertained an Opinion That Love was now come in the place of the Ten Commandments Others will not have Gods Law to be preached nor the Conscience of sinners to be terrified and troubled with the Judgements of God yea it hath been held How that it was utterly unlawful for the Elect so much as to think much less to speak or hear of the fear of God which the Law preacheth Now the common Objection of such men is That Christians are not ruled by the Law but by the Spirit of Regeneration according as it is said Ye are not under the Law but under Grace Again the Law is not given unto the righteous man therefore it is not to be taught in the Church of Christ But the Answer hereto is as ancient as the Error Christians indeed are not ruled that is are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the Holy Ghost useth the voyce of the Law to teach and incline them to an obedience not constrained or hypocritical but true or voluntary so that not onely the Law commandeth them what to do but the Spirit also of Grace doth
the pursuit whereof 3 things are to be observed 1. The gathering of the Doctrine 1. Out of the Coherence 3. Out of the drift 3. Out of the Division 4. Out of the words themselves 1. In the Sense 2. In the Meditating of them 2. The proof of the Doctrine which is either by 1. Reason taken out of the word 2. The Text it self 3. The use of the Doctrine which is 1. For Knowledge 1. To confute Falshood 2. To confirm Truth 2. For Conscience 1. To comfort the afflicted 2. To humble the proud The word of God must be preached with boldness Eph. 6.19 which is manifested 1. By an equal and impartial preaching of the word without respect of persons 2. By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by-respects of favor fear reward or danger Acts 20.27 3. By a grave plain free delivery of Gods word without affectation or popular applause Gal. 1.10 4. By reproving sin and that with authority Tit. 2.15 that transgressors may be ashamed and tremble 5. By despising all shame fear reproach and disgrace which by prophane and wicked persons may be brought upon the Ministers for performing their Calling as they ought Repetition of the same points that have been formerly handled is very expedient for these Reasons 1. Because men are commonly dull in hearing slack in coming weak in remembring and fow in practising 2. Because it is safe and sure for all hearers to have often repetitions many witnesses make sure work and confirm strongly and stedfastly the things taught Phil. 3.1 3. Because repetitions work a deeper impression in us and serve to beat it into the Conscience as well as into the understanding but the best repetition is when we make repetition of it to our selves by practising it The end and purpose of Gods instituting the Ministery of the word was 1. That God may be invocated and magnified in this life by mankinde not onely privately but also by the publike voyce of the Church 2. That the publike and ordinary preaching of the Doctrine the pouring out of prayers and giving of thanks and the use of the Sacraments may be an exercise to stir up and cherish faith and godliness as which without exercise doth easily through our infirmity wax cold 3. That men may provoke one another by their example unto godliness and to the magnifying and praising of God Psa 22.22 4. That there may be preserved and maintained a consent and agreement in the Church in the Doctrine and Worship of God Eph. 4.11 12 13. 5. That the Church may be seen and heard among men and may be discerned from the other Blasphemous and Idolatrous multitude of men and that the Elect may be gathered to the true Church and the Reprobate be left the more excuseless Rom. 10.18 6. That God may apply himself unto our infirmity by teaching men by men 7. That God may shew his love towards men in that he vouchsafes to admit them to be Ministers of that great and weighty work which also the Son of God himself did administer 8. That by this exceeding love of God to us sons of men we might be won in all humility and thankfulness to receive the word and in obedience to practise the same in our life and conversation Our obedience towards the Ministery comprehendeth 1. Reverence that is an acknowledging of Gods Order and Will in the ordaining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery 1 Cor. 4.7 2. Love whereby we gladly both frequent divine Assemblies and hear and learn the Doctrine of the Church and wish well unto the faithful Ministers of the Church not onely in respect of that duty of charity which we owe but also in respect of the Ministery which they discharge 3. Obedience in those things which are belonging to the Ministery whereunto belong the works of love towards God and our Neighbor even the whole life of a Christian which is that Spiritual and Moral Sabbath 4. Thankfulness that is such duties as tend to the preservation and maintenance of the Ministery that it may be honestly provided for for God will have his ministery to be maintained to the end of the world 5. Lenity and moderation in bearing with such infirmities of the Ministers as do not enormously or manifestly corrupt or hinder the Ministery and hurt the Church by offence 1 Tim. 5.19 It is the duty of all men to further the work of the Ministery and by all means to promote it which may be done by these means 1. By commending to God by Prayer the Ministery of his own Ordinance and that he would send able Ministers where they are wanting Matth. 9.38 and continue them where they are and by our thankfulness to him for bestowing this gift on us which he hath denyed to many places and people 2. By repenting of those sins which may hinder either the obtaining or continuing of it Isa 62.7 3. By making a reverend use of this gift of God in being subject unto it governed and reformed by it Heb. 13.7 4. By lamenting the state of the Church which is destitute or deprived of this gift Psal 74.9 5. By providing in time of vacancy sufficient men whom God must chuse before we make choyce of Patrons shall one day answer to God for the souls of such as perish through their default 6. By acknowledging our selves unworthy of so great a blessing and by giving up our whole selves unto God for it To despise and resist the Ministry of the word or the Ministers therein is to despise and resist even God himself 1. Because they come not in their own name neither do they discharge their own Message they are no other then the mouth of God they come not from themselves neither for themselves their Authority and Calling is from God 1 Cor. 3.5 2. God doth account all things done to them in the execution of their Ministery as done to himself Matth. 10.40 Let their prophane Persecutors of these Times seriously consider hereof The greater our means are to prevent sin the more we offend if we reject those means 1. Because such sin against knowledge having the word to instruct them and their own consciences to convince them knowledge maketh every sin the greater Luk. 2.47 Joh. 15.22 2. Because it argueth obstinacy and hardness of heart and wilfulness which maketh the sinner the more sinful The parallel of the Ministery of the word and Salt as it is comparatively set down in Mat. 5.13 1. Salt will bite and fret being applyed the nature thereof being hot and dry so the Law being applyed doth rip up mens hearts to make them see their sins it doth fret and bite them by the curse thereof to cause them to renounce themselves 2. Salt makes meat savory unto our taste so the
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
not actually and to be born in the Church of believing Parents is unto Infants in stead of profession of Faith and Repentance Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate by making it but an idle Ceremony acknowledging indeed some of the ends and uses thereof but restraining the efficacy thereof and so take away the chiefest comfort and truest benefit the Church reaps thereby Many indeed are Baptized which receive not the Graces propounded and offered therein but the fault is not in that no Grace accompanieth that Sacrament but in that they receive it not but afterwards when they come to years of discretion they reject the Grace which appertaineth thereto What if some believe not shall their unbelief make the faith of God without effect God forbid Rom. 3.3 and Baptism is no natural means of working Grace as if the Grace which is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it but it is onely a voluntary instrument which Christ useth as it pleaseth him to work what Grace or measure of Grace seemeth best to him so as Grace is onely assistant to it not included in it yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it in respect whereof the Minister is said to Baptize with water but Christ with the Holy Ghost Mat. 3.11 So that unto true Baptism must concur a death unto sin in him that is Baptized and a new birth unto righteousness otherwise his Baptism is vain for it is not the washing away of the filth of the flesh but the stipulation of a good Conscience 1 Pet. 3.21 The use of this Sacrament without faith doth not save therefore with faith it doth save the want of this Sacrament doth not condemn yet so as that want be without contempt so some may be saved which are not Baptized but none can be saved which do not believe For the bare water in Baptism is not sufficient unto Salvation neither is it changed into the very Blood of Christ neither is the Blood of Christ present in the water or in the same place with the water neither are their bodies who are Baptized washed therewith visibly neither is the Holy Ghost by his vertue more in this water then elswhere but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spiritually sprinkled and washeth them with the Blood of Christ and useth this external Symbole or Sign as an instrument and as a visible word or promise to stay and stir up the faith of them who are Baptized Now all they and they alone receive Baptism to the right use who are renewed or renewing and are Baptized to those ends whereto Baptism was by Christ instituted And as the Covenant once made with God is also afterwards after sins committed perpetually firm and of force to the Repentant So also Baptism being once received confirmeth and assureth the Repentant all their life time of remission of sins and therefore it ought not to be reiterated nor deferred neither yet are all those who are Baptized with water whether they be of understanding or Infants partakers of the Grace of Christ for the everlasting Election of God and his Calling into the Kingdom of Christ is free And as for the wickedness of the Minister Baptizing it makes not the Baptism void or of no effect and force unto them so Baptized so that it be administred into the Promise and Faith of Christ and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks but onely must inform and instruct them with true Doctrine concerning Christ and Baptism Lastly touching the use of Godfathers and Godmothers it is not at all necessary nor by God required to the Sacrament of Baptism for Christ hath not in any of his Institutions so much as intimated the use of such Sureties and the whole Congregation are witnesses of the childes admission into the Church the Parents being bound to perform what is required for the childes education The words used in Baptism signifie 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead 2. That these three Persons confirm unto us by their own testification that they receive us into favor and perform that unto us which is signified by Baptism which is Salvation if we believe and be Baptized 3. That he which is Baptized is bound to the knowledge faith worship trust honor and invocation of this true God who is the Father the Son and the Holy Ghost Baptism comprehendeth 1. The Sign which is water 2. The Ceremony as the sprinkling of water 3. The things themselves which are 1. The sprinkling of the Blood of Christ and the imputation of his Righteousness 2. The mortification of the old man and putting on of the new 3. The quickning of the new man into a certain hope of the Resurrection to come by Christ 4. The Sign which not onely signifieth but also confirmeth 5. The Sign which hath that authority and power of confirming from the Commandment of God That Baptism testifies and confirms the will of God touching his bestowing Salvation on us may appear thus 1. Because we are Baptized in the Name of the Father of the Son and of the Holy Ghost that is we are assigned deputed and claimed to be his own 2. Because God hath promised Salvation to him who shall believe and shall be Baptized 3. By several Testimonies of Scripture as Acts 22.16 Mark 16.16 Rom. 6.3 Tit. 3.5 1 Pet. 3.21 The use of Baptism is twofold 1. It serves to be a Pledge or Token of Gods favor towards us 2. It serves to be a notable means of our death unto sin Baptism is a Pledge of Gods favor to us principally three ways 1. It sealeth to us the free pardon and forgiveness of our sins Acts 2.38 2. It is a Pledge of the vertue of Christs death Rom. 6.3 4. 3. It is a Pledge unto us of the life of Christ and of our fellowship with him Baptism is also a means of our death unto sin three ways 1. By putting us in minde of mortifying the flesh and crucifying our own corruptions 2. It causeth us to dedicate our selves wholly unto God in Christ 3. It causeth us to labor to keep and maintain peace and unity with all men but especially with Gods people To be Baptized into the death of Christ is 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To dye also our selves which is to mortifie the lusts of our flesh This mortification God promiseth us in Baptism and bindeth us unto it Baptism is a means of our sanctifying and cleansing in these respects viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ and sanctifying us by the
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
we obeying the will of God do what he commandeth us 4. Give us c. that is all things which pertain to our sustentation in this life 5. Forgive us c. that is our sins and infirmities and here note That our forgiving others is not the cause but the consequence or effect of Gods forgiving us and the sign of our remission 6. Lead us not into Temptation that is 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan 2. Nor be drowned in the pleasures of sin 3. Nor by consent fall into the snares of Temptation But deliver us from evil that is generally all things hurtful to our selves the Church or State 3. The Conclusion For thine is the Kingdom c. which is added as a Reason of all the Petitions to strengthen our faith and therefore we adde a note of confidence and say Amen which particle is not as a part of the Prayer but as a note of our desire wherewith we wish we may be heard and of our faith whereby we believe we shall be heard The Lord used this kinde of Proeme because he will be called upon with due honor which consisteth 1. In the true knowledge of God 2. In true confidence in him 3. In obedience to him which compriseth 1. True love 2. True fear 3. Hope 4. Humiliation 5. Patience Again of the six Petitions in the Lords Prayer 1. The three former concern Gods glory 1. Hallowed be thy Name that is that the Name of God may be glorified in his Titles words and works 2. Thy Kingdom come that is that the number of true Believers may be daily encreased that Gods Kingdom of Grace being enlarged his Kingdom of Glory may be hastned 3. Thy will be done that is that all the people of God may upon earth as readily obey Gods will as the Angels and Saints in heaven 2. The three latter concern our selves 1. Give us c. that is all temporal things necessary for this life 2. Forgive us c. that is that God would freely forgive us all our sins as we do from our hearts forgive the offences of men against us 3. Lead us not c. that is that the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it for in few words it comprehendeth endless matter 2. In the perfection of it for it containeth in it whatsoever is to be asked in prayer in which respect it is properly called the Abridgement of the whole Gospel 3. In the order thereof which is most exquisite 4. In the acceptation it hath with God the Father for it containeth the words of Christ his Son in whom the Father is well pleased The excellency of this Prayer sheweth 1. That if any set form of prayer may be used then this may being indited by the Mediator of the Church therefore let such as deny the use of it better consider hereof when as for the space of One thousand five hundred years after Christ there were never any that disallowed it 2. That the practice of such who conclude their prayers with this is commendable for hereby as by a most perfect and excellent prayer the wants and imperfections of our prayers are supplyed 3. That such who gather from the perfection and excellency of this prayer that it alone is to be used are deceived for Christs intent was rather to commend this prayer unto us for matter and maner then for the words 4. That though it be a most perfect prayer yet is it onely general but every true Believer needs particular prayers whereby in special form and maner his particular state and condition may be sent up unto the Lord yet so as they be always suitable unto this form here prescribed Two extremes are here to be taken heed of 1. Too much confidence in the words of this Prayer often repeated as some Popes of Rome have granted great Pardons to seven Pater-nosters and as many Ave-Maries said over every day or on some days and in some places which is gross and superstitious 2. Too much detracting from this Prayer by accounting it no better or not so worthy as a mans own conceived prayer which is derogatory and arrogant Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying prescribed them this holy form Matth. 6.9 c. The use whereof is a form of Direction learning thereby what to ask what first and chiefly with what affections and assurance for if we were left unto our selves we should greatly erre in praying asking oft-times those things that are not good for us and against the will of God out of a fleshly minde therefore hath the Lord reduced all things which we may ask into these few short Petitions and out of any carnal presumption to transgress these bounds is not to offer a pleasing Sacrifice but as it were with strange fire to provoke him as did Nadab and Abihu Lev. 10. Some in a superstitious notion Suppose this Patern of Devotion Stands chiefly in the words and can expell Poyson and Counter-charm the Powers of Hell Blinde Idolist unless th' heart language shall The words the words are ineffectual Since thou hast giv'n us Lord compactly choyce Words and matter both give us too thy voyce Thy Spirits voyce in ours that so we may With Faith Love Zeal as thou hast taught us Pray §. 3. Our Father CHrist Jesus onely is the Son of God by Nature for which cause he is called the onely begotten Son of the Father Joh. 1.18 And we are Sons onely by Adoption and Grace and therefore when we call God Father we must not think any thing singularly of our selves as if he were our Father specially but the common Father of us all that believe And we say Our Father not My Father because we ought to pray for all the children of God as well as for our selves And here observe That here and always the Name of Father as also the Name of God when it is opposed to the Creatures is taken essentially not personally but when it is put with another person of the Godhead it is taken personally Our Father that is O Lord God thou art the Father of our Lord Jesus Christ and in him our most merciful Father by Adoption and Grace yet here again observe That we do not here pray to the Father onely but to the whole Trinity yet as the first Person is the eternal Fountain of the Deity we pray to the Father by the Son through the Holy Ghost nor may it seem strange that Christ who as he is Man is our Brother and is not ashamed to call us his Brethren Heb. 2.11 is called our Father for as he is God he is our Father and therefore called The Father of Eternity Isa 9.6 Christ by this word Our
are the main instruments of other sins Prov. 23.33 3. That all civil Nations have detested these sins that we are unfit to keep any secret and become a scorn to the sober Gen. 9.22 4. That since Christ tasted gall and vinegar for us why should not we abstain from surfetting and drunkenness for him Remedies against Temptations to Despair of Gods mercy viz. 1. We must meditate That we were by Baptism received into the Church and it hath been to us the laver of Regeneration Tit. 3.5 2. That we once heard and believed the word and therefore we shall stand ever by this faith 2 Cor. 1.24 3. That our Election is in Gods keeping and therefore Satan can never steal it away Eph. 1.4 for that the calling of God is without Repentance and whom he loveth he loveth to the end Rom. 11.29 Joh. 13.1 4. That we know by our love of the brethren that we are translated from death to life 1 Joh. 3.14 That we desire to believe in Christ and to run the ways of his Commandments Mark 9.24 5. That we hate sin with an unfeigned hatred 1 Joh. 3.9 and that we are sorry that we can be no more sorry for our sins which to us is an argument of faith 2 Cor. 7.10 6. That Christs Merits are far greater then our sins and he is the propitiation for our sins Joh. 1.29 7. That though the righteous fall yet he shall rise again for God supporteth him with his hand Psal 37.24 8. That the Spirit doth though very weakly witness to my Spirit that I am the childe of God Rom. 8.16 Remedies against Temptations to presume of Gods mercy 1. We must meditate That God bids us not be high-minded Rom. 11.20 and that Security destroyeth more then any Sin Luke 17.26 2. That he is blessed who feareth always Prov. 28.14 and that we must work out our Salvation with fear and trembling Phil. 2.12 3. That as God is a God of Mercy so is he also a God of Justice Deut. 9.20 4. That the more I presume the more subject I am to fall Luke 22.33 34. and Satans main weapon to vanquish me is this That God is merciful Rom. 6.15 5. That the longer we continue in sins the more hardly may we leave them 2 Sam. 3.16 6. That even David prayed to be kept from Sins of presumption Psal 19.13 In praying that God will deliver us from evil we desire 1. That he would send no evil on us but deliver us from all evils present and to come both of crime and pain 2. That if he send on us any evils that he would mitigate them in this life and turn them to our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fully and perfectly deliver us and wipe away every tear from our eyes By Evil is not meant Satan onely for it comprehendeth all our Spiritual Enemies and that for these Reasons 1. The Title Evil is not onely given to Satan but to Sin also Rom. 12.9 and to the World 1 Joh. 5.19 and to the Flesh that is the corruption of our Nature for that is the evil treasure of the heart Mat. 12.35 2. That advantage which the Devil hath against us is by the World the Flesh and Sin as his Agents and Instruments in Temptation against us and therefore with that evil one the Devil Sin the World and the Flesh must be understood That which we pray for we must endeavor to practice and therefore our special care must be 1. To resist the Devil and to keep our selves from the assaults of Satan unto Sin 2. To beware of all Satanical practices by using Charms seeking to Witches or the like as means of help in any distress This is gross hypocrisie to pray against the evils of Satan and to give our selves to the practice of them 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil nor to meddle with it or him without a warrant and calling from God to whom we must betake our selves by humble and earnest prayer 4. We must avoid the company of evil persons Prov. 1.10 Gen. 39.10 5. Not live in places where evil is practised though we might gain much by it 2 Cor. 6.17 6. We must take heed of evil speeches which may corrupt our selves and others Eph. 4.29 7. We must hide Gods word in our heart that we do not sin against him Psal 119.11 In these words of this Petition we pray against Satans slights policies which he exerciseth against all men but especially against Gods children for their ruine destruction They are many but these six are most dangerous policies of Satan which we are as well to watch as pray against 1. When men have many good things in them as knowledge in the mystery of Salvation beside Moral vertues then the Devil labors that concupiscence may still raign in their hearts by their living in some sin or other whereto they are naturally enclined 2. When Satan cannot procure some strong Corruption to raign in the childe of God then he labors to get him to commit some offence or sin whereby the Name of God may be dishonored his Profession disgraced his Conscience wounded and Gods children offended 3. When the childe of God is faln into any sin then the Devil labors to to cast him asleep therein that he may lye in it without remorse and so never repent 4. When the Lord vouchsafeth to men the means of Salvation then Satan labors to make the same void and of no effect that so they may not onely miss of Salvation but be condemned the more deeply for the neglect and contempt of the means 5. When he cannot work his will inwardly in their souls as he desires then he essays to do them mischief by some outward Satanical operations Thus he plagued Job 6. Satan labors to bring Gods children to some fearful and miserable end not so much for the bodily death as in regard of the inward horror and terror of Conscience for the extremity of his power and malice at a mans last gasp he hopes will be most powerful and if he be not restrained he will endeavor to make him dye in presumption or despair How many ways God is said to deliver us from evil viz. 1. By preserving us from committing sin Gen. 20.6 and by freeing us from Judgements due unto sin 2 Sam. 12.13 2. By keeping us from the hurt of sin and afflictions Psal 91.13 and by turning all those sins which we commit and the afflictions which we sustain to our good Psal 51.1 119.67 71. 3. By bridling Satan that he cannot subdue us Rom. 16.20 4. By giving us his holy Spirit that by a lively faith we overcome all evil Rom. 8.2 5. By no means Mat. 4.2 by small means 2 Kings 4.3 by ordinary means Josh 5.12 by extraordinary means 2 Kings 6.16 contrary to all means Dan. 3.25 6. By
Christ Jesus who overcame the World by obeying the Flesh by suffering and the Devil by triumphing over him in his Cross Joh. 16.33 1 Pet. 4.1 Col. 2.15 The wants we bewail in this Petition viz. 1. The Rebellion of our wicked Nature by which we resist the Spirit of God Rom. 7.14 c. 2. Our readiness in each little Temptation to yield up our selves to the committing of sin Luke 22.45 46. 3. That we cannot enough mourn for the remnants of our bondage whereby we are kept in the power of Satan 4. That so many fall by Satans Temptations Psal 119.136 5. That we cannot here get mastery over our own Corruptions 2 Cor. 12.8 6. That we love so this Spiritual Sodom in which we are subject to and fall by Temptation Gen. 19.16 7. The Tyranny of Satan our Adversary going about each way to subdue us Mat. 9.12 This Petition being negative the Deprecation thereof is first to be considered which is 1. Against Temptation as it may be a means to draw men from God to sin 2 Cor. 12.7 8. 2. Against Afflictions as they are punishments of sin Curses from God motives to impatience or means to make us take Gods Name in vain Prov. 30.9 Against grievous afflictions long continuing to make us despair of Gods Mercy or hearing our prayers 3. Against Spiritual desertion or forsaking of Gods Spirit which if gone all power to stand and all Spiritual comfort is gone also for it is in us the new life the Spirit of the soul 4. Against Solicitations to sin either by the Devil the World or the Flesh 5. Against Sin even when we are most solicited and tempted because we shall meet with temptations yet that we may not be overcome and made slaves unto Sin 6. Against future relapse into Sin blindeness of minde hardness of heart through custom in sinning or through some notorious sins committed 7. Against backsliding from the Truth either in part or in whole all sorts of Judgements temporal or eternal and what hurt soever may befal either by prosperity or adversity 8. Against sudden death that we may not be prevented of Repentance for renewed trespasses and eternal death the greatest evil of punishment The Supplication of this Petition is for such things as are best for us preserving us from Sin damnation as 1. The Spirit of Grace which is threefold 1 Light of understanding of the holy Scriptures whereby we are able to use them 2. Stedfastness of faith whereby as by a shield the fiery darts of the Devil are repressed which also is of vertue to purifie the heart 3. Patience in bearing any cross or affliction whereby we are tempted at any time that in stead of sin the issue thereof may be hope Rom. 5.3 2. The helping hand of the Lord to turn evil into good unto us and this he doth 1. By Humiliation and casting us down under and for these things as Nebuchadnezzar the proudest and Saul the bloodiest Persecutor 2. By alienating and estranging our affections from the world and worldly things by affliction 3. By framing us by the Cross to a more careful obedience for the time to come Psal 119.71 4. By prevention the Lord punishing us in this world that we may escape in the world to come 1 Cor. 11.32 3. Everlasting life that God for his mercies sake in and through the meritorious satisfaction of our Savior Jesus Christ would bestow this infinite good upon us The Thanksgiving of this Petition is For that in the former things which we pray for God hath so enabled us to resist as that neither the corruption of Nature enticements of the World the policies of Satan nor present Affliction hath so subdued us but that we are able to rise again as also for good arising to us by Temptations and deliverance from the punishments by our sins deserved Since first the proud aspiring Angels fell There was no want of Policy in Hell The Devil knows by Observation The pulse of each mans Inclination The tide of all our Actions yea he knows How low our Graces ebbe how high Sin flows How the least spark of any Lusts desire Kindles the Heart and sets the Will on fire Help Lord let not the World the Flesh or Devil Prevail but still Deliver us from evil §. 11. For thine is the Kingdom the Power and the Glory for ever Amen THis Conclusion is added as a Reason of all the Petitions to strengthen our Faith that God being both able and willing doth grant all our Requests made unto him in the Name of Christ and therefore in the end we post-adde a note of Confidence and say Amen which is originally an Hebrew word yet used in all Languages It signifieth Truth or Faith the uttering of it after a Prayer implieth an Assent unto the Prayer together with carnestness of desire and Faith for the obtaining that which is prayed for Thus the people were commanded to say Amen Deut. 27.15 c. and accordingly was it practised Neh. 8.6 For thine is the kingdom that is both general over the World and special over thy Church and Chosen both thy Kingdom of Providence and of Grace And in this faith do we pray unto thee submitting our selves as thy Liege-people The Power that is The Almighty power whereby thou art able to do all things whatsoever thy people ask and beg of thee there is nothing out of thy power but we are without all power and might in our selves to help our selves therefore our eyes of Faith wait upon thy power And the Glory that is Thou shalt make thy glory shine more and more in being beneficial unto us thy Faith and Religion shall be the more esteemed and reverenced the end of all that thou dost for us shall be thine eternal praise thine is the excellency and majesty which Property rightly and onely belongs to thee thou alone having an absolute Soveraignty over all things and Power answerable to dispose and govern them at thy pleasure yea we give thee all glory in confidence of thy goodness and say Amen in token that we verily believe it shall be so with us as we crave and do with all fervency beg O Lord let it be so do thou subscribe to our desires and say So be it These words are a Reason of the former touching which we must observe two things in general 1. That they are not a Reason to move God whose will is unchangeable but to perswade the childe of God who prayeth thus that God will grant his requests 2. That this Reason is not peculiar to the last Petition but general belonging to them all The Reasons for the propping of our faith and assurance in our prayers contained in this conclusion are taken 1. From the Kingdom of God a good King delights in the welfare of his Subjects how much more doth the King of kings who is Goodness it self in the happiness of his He will hear defend and preserve his Subjects 2. From the Power
of God being mightier then all our Enemies which joyned with his Soveraignty and Goodness we need not fear though we were in the paws of Lyons or the mouth of the Grave 3. From his Glory which is the end or final cause of our Requests for we desire these things for his glory therefore will he grant whatsoever in our prayers may redound to his honor and glory 4. From the eternity of his Kingdom Power and Glory being for ever and ever therefore he cannot be weary of our prayers no time can period his goodness 5. From our confidence expressed in the last word Amen for the Lord will grant unto us whatsoever we believe shall be granted when we ask The Kingdom of God is twofold 1. The Kingdom of his Providence whereby he rules and governs all things in heaven and earth even the Devil and all his Angels and Instruments 2. The Kingdom of Grace whereby he governs his Church by his Word and Spirit and both these are here to be understood Further Gods kingdom in this place imports 1. That he is All-sufficient of himself to do all things whatsoever needing no help or instrument beside his Soveraign will Gen. 17.1 2. That he hath an absolute Soveraign Right Title and Interest to and in all things in heaven and earth 3. That he hath Soveraign Rule and Authority over all things in heaven and earth yea over Hell it self and all the powers and principalities thereof governing all things whatsoever as he pleaseth and bringing them into an absolute subjection The kingdom is here called God's and appropriated to him alone for these Reasons 1. To shew that God hath his Kingdom of himself and from himself alone thus the Kingdom of Grace and Providence are both his 2. To distinguish God from earthly Kings for though they have a Kingdom Power and Glory yet they have all these from God not of themselves and onely for a certain limited time but God hath them all of himself alone not from any other and that for ever and ever Thine is the Power that is Gods Power is his own of himself alone not received from any other to distinguish the true God from all Creatures who have it not of themselves but from God By power is meant an ability in God whereby he can do whatsoever he will For the better conceiving whereof observe these two things 1. That God is not onely powerful but even Power it self in regard of his Nature as he is Goodness Wisdom c. Angels and men are called powerful as receiving power from God but God onely is Power it self because his Nature is Infinite in power as in all his other Properties 2. That Power and Will in God are one and the same for our better conceiving of them they may be distinguished but in themselves they differ not for Gods willing of a thing is the effecting doing of it It is not so in us for we will many things that we cannot do but whatsoever God willeth that he doth By appropriating glory to God is here meant 1. That God hath made all things for his own glory Prov. 16.4 2. That whatsoever we ask are means of his glory Joh. 12.28 3. That the things we ask shall be referred to his glory 1 Cor. 10.31 The Reasons why Gods Kingdom Power and Glory is said to be for ever and ever 1. Because in themselves they are everlasting Psal 45.6 102.28 145.13 2. Because of us they should never be forgotten Psal 145.2 3. 3. To distinguish it from earthly Dominions all which have their periods both in Government and Governors Psal 119.96 Isa 40.6 4. To shew forth the dignity of Gods Church and his Children who have a Father whose Kingdom is everlasting and everlastingly shall raign with their Father in his Kingdom of Power Glory and Eternity Of this word Amen there is a double use 1. To express our desire and wish that we may be heard 2. To testifie our faith in the assurance of receiving those things that we crave both which are to be practised in prayer and are expressed by Christ Mat. 11.24 From the union of the word Amen with our Petitions we learn 1. That every childe of God may believe particularly and certainly the pardon of his own sins and endeavor to attain thereunto if as yet he cannot 2. That all prayer ought to be made in a known tongue for else the Assent and Affiance of the heart cannot be given together This Conclusion of the Lords Prayer thus conceived and understood is useful to us many ways 1. For a ground of trust and confidence in God in all distresses for as the Kingdom is his we are his Subjects and he is willing to help as the Power is his we are assured he is able to help us and as the Glory is his he will shew mercy to his people and hear their prayers Psal 50.15 2. To teach us that Prayer and Thanksgiving must alway go together 3. To shew us a way how to obtain our requests in prayer we must confess our own unworthiness and give all Praise Glory and Honor to God 4. To let the proudest of us know that God is to be feared above all Creatures 5. To move us to love God and to yield all chearful obedience to him The Reason why there is here mention made onely of these three Properties of God is as some think to point out the three Persons For the Kingdom is Christs 1 Cor. 15.35 Power the Holy Ghosts Rom. 15.13 19. and Glory the Fathers Rom. 6.4 though indeed we may not limit our conceit of them but understand them in prayer as of the Trinity of Persons in the Unity of the Godhead so of the Unity of the Godhead in the Trinity of Persons Our Father which in Heav'n art Thy Name still Be hallowed Thy Kingdom come Thy Will Be done in Earth as 't is in Heaven Give us This day our daily Bread And forgive us Our Trespasses as those forgive do we That Trespass against us And let 's not be Into Temptation led but deliver Vs from all evil For thine for ever The Kingdom Power and Glory is Amen The Kingdom Power and Glory is Amen CHAP. IV. §. 1. The Creed THe sum of those things which are to be believed are comprised in the Creed commonly called The Symbole of the Apostles because it is a token or profession whereby the Church with her Members is discerned from all her Enemies and from all other Sects This Symbole is a brief and summary form of Christian Doctrine or a brief sum or Confession of the Points of Christian Religion or Evangelical Doctrine the Articles whereof are the Square or Rule whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree This self-same Symbole is called also Catholick because there is but one Faith of all Christians and though there were new Symboles made as that of Athanasius of Nice of
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
on him and that Christ will take him when this is done then a man receives Christ by Faith and from this Faith issues this Love These two great radical Vertues Faith and Love are the two Pillars as it were upon which the Fabrick of our Salvation is built for nothing makes us the Sons of God but such Faith as is accompanied with Love and good Works It is Gods pleasure to save us in this maner that it may be of grace To love any man because he is a Christian and a childe of God is a sensible and certain note that he is partaker of the true Love of God in Christ And it is much easier to love Holiness in the Saints then in God himself because he is far remote from us and they amongst us are visibly seen therefore unless we finde our hearts inwardly moved to love them yea with a natural affection as it were we but pretend to love God Love is a commanding Affection yea Love and Hatred are as it were the great Lords and Masters that divide the Affections between them Now the Reason why we hate God naturally is by reason of that opposition and contrariety which is between God and every Man by Nature for all Love comes from similitude and agreeableness therefore this sinful Nature of ours must be broken in pieces and subdued again new-molded and framed before it can ever be fit to love God Hence it is that any natural man that hath the most impure heart may to escape Hell and get Heaven do all the works the Papists require and for the same end that they require them but to do it out of love to God that is a thing no Hypocrite can reach to and therefore the giving a cup of cold water proceeding from Love is a better work then a Martyrdom the giving ones body to be burned and all that he hath to feed the poor if it come not from Love yea then all this coming not from Love is to God more acceptable the very will of doing the least good though the deed be never done so the Will arise from this affection of Love But when a man loves not he breaks the whole Law for as Love is the keeping of the whole Law so the want of Love is the breach of the whole Law Now true love looks first to Christs person next to the Promises and benefits we have by him And this love to God doth not so restrain us but we may love the Creature also yet so that if this Love to the Creature doth over-ballance or any away lessen our love to God by the inordinateness of it to the Creature then is it an adulterous love Nor doth it restrain our liberty for he that gives his heart to God hath as much liberty as he that followeth his lusts all the difference is the one is an unjust owner the other the Lord hath made the steward of his own heart so that he hath it as before onely now he doth use it at Gods appointment before it was at his own What it is to love God 1. To acknowledge God to be exceeding good bountiful and merciful not onely in himself but also in us and towards us and that therefore he doth imploy his Power Wisdom Justice Mercy and Goodness to our Salvation and so through the acknowledging of this his infinite goodness towards us to love God as that we more covet and desire our conjoyning and conformity with him and the execution of his Will then all other things whatsoever 2. To leave and relinquish all things rather then to be bereaved of his communion and fellowship or to offend him in any thing and to be ready to part with all other things which we love for his sake and to care for nothing more then how we may do things acceptable and grateful to him There are five kindes of Love viz. 1. Love of Piety when we desire the preservation of any thing 2. A Love of Concupisence that is to love a thing meerly for our use 3. A Love of Complacency so the Master loves a towardly Schollar 4. A Love of Friendship that is a Reciprocation of affection 5. A Love of Dependance that is to love one on whom all good depends so we are said to Love God yea with the three last kindes of Love Love is threefold 1. Natural wherewith we love our selves children wealth c. 2. Sinful that carries natural love the wrong way to love sinful things 3. Spiritual which sets limits to this Natural love yea elevates it and makes it an holy love Love to God is twofold 1. General or Natural which is in every one by Nature Thus the wicked love God as he is Summum Bonum and doing good to all touching outward affairs This is not true Love 2. Special when a man upon true evidences perswading himself of Gods Love to himself in particular doth upon this sensible feeling and perceiving of Gods goodness return unto God all his Heart all his Soul all his Stength in Love and Thankfulness The right order of Love 1. God in the first place must be loved for that is the cause of love to our Neighbor 2. We must love in Man onely those things which are to be loved not those things which are to be abhorred 3. We must not love those more or less who are equally to be loved nor those equally who are more or less to be loved 4. We must love the Creator for himself but the Creature for Gods sake The right order of Love as touching the degrees thereof 1. We must love those that belong to the Church in general before a private Member thereof 2. Those of the houshold of Faith before those which are not for they are Sons with us as well by Adoption as Creation 3. Those to whom we are bound by any bond of duty nearer to us then other men 4. Not strangers so much as acquaintance not enemies so much as friends 5. For equals we must proportion our affection to them more or less as they are more or less profitable to the Church of God The love of God is wrought in us two ways 1. By breaking our Nature in pieces as it were that is by Humiliation and the Law 2. By moulding it anew which is done by Faith and the Gospel A man may also be assured of his love to God 2 ways 1. By his conformity to him in Holiness not in equality and perfection but in similitude and conformity 2. By the weaning of his affection from the things of this world so far forth as they are severed from the Fear and Love of God The Reasons why he that loves not Christ shall not be saved 1. Because there is a Curse on him and a woe due to him for to serve God and not to love him is but Hypocrisie which is to do the outward action without the inward sincerity that is without Love 2. Because he breaks the Evangelical Law now
the world In Adoration are these four Vertues viz. 1. Fear which is a great part of the Worship of God and the comprehending Vertue of this Paragraph 2. Inward Obedience of the hidden man of the heart which standeth in these two things viz. 1. In yielding Obedience and subjection of Conscience to the Commandments Threatnings and Promises of God so as we are willing it should become bound unto them 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God 3. Patience when a man in Affliction submits his will to Gods Will and sweetly quieting his heart therein 4. Thankfulness of heart to God for all his benefits acknowledging him to be the Fountain of every good thing Two things whereby the Fear of Gods Worship is distinguished from all other Fears 1. It is Absolute for by it God is reverenced absolutely that is the fear we give to men is onely for God but we fear God for himself 2. It makes a man first of all to fear the offence of God and then the punishment for it is a fear of both but of the offence in the first place In the Worship of God we must not be led by our own Devices but by Gods Direction and that for these Reasons 1. God will be acknowledged to be the onely Law-giver the King of his Church and the onely Prophet to instruct it in the Will of God Jam. 4.12 2. There is a Promise of Blessing to them that serve him with a perfect heart and there is threatning of most heavy Curses and Judgements to come upon their Souls that worship him after the Commandments and Precepts of men Judg. 2.12 14 15. 2 Chron. 26.28 29. Rules touching the right maner of Gods Worship 1. Touching things that are to be done or not to be done we are not to judge by the false Rule of our own carnal and corrupt Reason but according to the sure Word of God by the Prophets and Apostles 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship and account it too gross simplicity to cleave to the bare and naked Word and thereby make a mixture of his Religion with our own Invention 3. We must make it as indeed it is our Duty to study to acquaint our selves with the Scriptures Reading them with all diligence for the Word is a Christian mans true and perfect guide and in all doubts it is his Counsellor More special Rules for our Obedience to the Worship of God as himself hath prescribed 1. We must think our selves fools in the matters of God that we may be made wise 1 Cor. 3.18 2. To account God onely wise yea Wisdom it self 3. To adde nothing to the Word of the Lord which were to make our selves wiser then God himself 4. We must think nothing small or little in Gods service he took order for the least things in the Tabernacle and left them not Arbitrary Holy things must be handled Reverently and Religiously for these Reasons viz. 1. Because we have to do with God in matters of Religion 2. Because such as come without Reverence and due regard into his presence do lose the fruit and benefit of their coming The Mischiefs of a Toleration of any false Worship where the true Worship of God is Established 1. It sheweth a coldness in Gods Cause and little or no Zeal in defacing the Monuments of Idolatry which rob God of his honor when he will not have his glory given to any other 2. It nourisheth a Serpent in the bosom of the Church 3. It causeth uncertainty of Faith and Religion Doubt in men specially the weaker sort which side to adhere to 4. It maintaineth Confusion in Gods Worship and fostereth Schisms Troubles Seditions and Rebellions 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren it bringeth danger to the whole State and is directly against sincere Profession Josh 24.19 2.10 1. The Vices repugnant unto the Fear of God 1. Prophaneness Carnal Security Not to Fear God 2. Servile Fear which is to shun punishment without Faith without a desire of changing and amendment of life with a despair and shunning of God and with a separation from him It appears from what hath been said That the Fear of God being an awful respect of the Divine Majesty ariseth either 1. From Faith in the Mercy and goodness of God This is called Filial Fear The effects whereof are these 1. A careful Endeavor to please God 2. A careful avoiding of such things as offend the Divine Majesty of God Prov. 8.13 Job 1.1 2. From Diffidence when a mans heart doubteth of Gods Mercy and expecteth nothing but Vengeance and the fearful wrath of God upon him for sin whereupon nothing but horror and amazement seizeth all the faculties of his Soul This is Servile Fear Both which are grounded Rom. 8.15 The first was seen in Abraham Gen. 22 12. The second in Adam Gen. 3.10 And so the devils fear and tremble Jam. 2.19 The signs and Evidences of him that feareth the Lord 1. Where this Fear is there is the hatred of evil as of Pride and Arrogancy Prov. 8.13 A man that feareth the Lord dare not do unjustly Gen. 42.18 2. He is made pliable to Gods Will though he were obstinate before Acts 9.6 Isa 6.5 3. He trembleth at Gods Word Isa 66.2 5. Habbak 3.16 Amos 3.8 4. He feareth not man Mat. 10.28 Isa 51.21 Dan. 3. 5. He delighteth in Gods Commandments Psal 112.1 Psal 128. 6. He shall want no good thing Psal 34.9 112.2 The Means to attain to this holy Fear viz. 1. To renounce our own Wisdom Prov. 3.7 Rom. 8.7 and not to be swayed by our own Reason 2. To beg it of God because it is his gift Jer. 32.39 40. 3. To meditate upon Gods Judgements against sinners 2 Pet. 2. and also upon his Mercies Psal 130.4 For there is mercy with him that he may be feared Wouldst serve the true God in the Truth not part Gods Worship 'twixt Divinity and Art Nor smother what the Spirit blows nor strain A slavish Complement with Man whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit Whose Devotion in zeal to Clergy-Pelf Gods stead set up the Dagon of himself Wouldst this abhor and in all things accord With Truth it self Then learn to Fear the Lord. §. 8. Of Ignorance HAving spoken of the Vertues required in this Commandment we come now to the Vices therein forbidden but because they are many as may formerly appear in the first Paragraph of this Chapter and this Book no Forrest but an Arbor we shall touch and but touch onely three of the chiefest of them viz. Ignorance Desperation and Pride Ignorance or not knowing of the true God and his Will is Not to know those things of God or to doubt of them which we ought to know by the
respect sake which we owe our Bodies 1 Cor. 12.23 24. Special Rules for Direction in the right adorning of the Body viz. 1. Every one must be content with their own natural Favor and Complexion that God hath given them 2. We must place the principal Ornament of our Souls and Bodies in Vertue and good Works and not in any outward thing 3. In the use of Ornaments we must be very sparing and keep our selves within the mean 4. Ornaments must be used not always alike but according to occasions as in this time of Holy Feasting we may use them more freely then at other times 5. We must adorn our Bodies to a right end viz. That thereby we may honor them and in them honor God The right and spiritual use of Apparrelling our selves viz. 1. To consider our Cloaths are but as the Plaister of our shame and thereby to humble our selves 2. When we clothe our selves to remember to gird up our loyns to prepare our selves for Christ whether by Death or by Judgement 3. By putting on of our Garments we must be admonished to put on Christ Rom. 13.14 4. By putting off of our Cloaths we are admonished to put off the old Man the Body of Corruption Sick Soul hast surfetted with Sin No doubt Thy safest Physick is to Fast it out Or is Gods hand his just Revenging hand Threatned inflicted on thee or the Land Or doest thou want some Blessing Go thy way Prepare thy self to Mourn to Fast and Pray But if God stops a Plague or sheaths his Sword Thou may'st be glad Rejoyce but in the Lord And let thy Holy Feasting never be Without Thanksgiving Fear and Charity CHAP. VIII Of Ecclesiastical Discipline ECclesiastical Discipline is that other Key of the Kingdom of Heaven which is joyned with that of the Preaching of the Gospel and doth open or shut when according to the Commandment of Christ they who in Name are Christians but in their Doctrine or Life shew themselves aliens from Christ Rom. 12.7 c. After they having sometime been admonished will not depart from their Errors and Wickedness are made known unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey the Admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himself out of the Kingdom of Heaven And again if they profess and indeed declare amendment of life are received as Members of Christ and his Church Matth. 18.17 c. 1 Cor. 5.2 c. 2 Thes 3.14 15. This Ecclesiastical Discipline is to be ministred by the Pastors of the Church whereunto are adjoyned certain Elders for this end as Necessities shall require chosen of the Church For Excommunication is an Action of the Church performed in the Name of Christ whereby a grievous Transgressor or an open ungodly and obstinate Sinner is banished from the Fellowship of the Faithful by the judgement of the Elders by the consent of the Church by the Authority of Christ and by the Holy Scriptures They who are to be Excommunicated are chiefly such as deny some Article of the Faith or shew that they will not repent nor submit themselves to the Will of God according to his Commandments neither make any scruple of persisting stubbornly in manifest Wickedness The chief and principal part in Excommunication is Denunciation whereby is denounced That he that denyeth Faith and Repentance is no Member of the Church as long as he continueth such And this Denunciation whereby one is Excommunicated is not in the Power of the Minister of the Church but in the Power of the Church and is done in the name of the Church because this Commandment was given by Christ unto the Church and not for the destruction of the Sinner which is to be Excommunicated but for his Edification or Salvation 1 Cor. 5.5 Some draw the Original of this Church Censure even from Adam whom the Lord cast out of Eden and by an Angel kept him from re-entring and suffered him not to touch or taste of that Tree which was a Sacrament of Life unto him So some observe touching Cain whom the Lord cast out and banished from his face and indeed the Face of God may be called The place of his solemn Worship where he more specially appears In the time of the Law were many Ceremonies to this purpose the unclean were kept from coming to the Tabernacle from entring into the Temple from the partaking of the Sacrifices and from eating the Passover Num. 19.13 20. 9.13 And Abraham is commanded to cast out the Bond-woman and her son out of his Family which was the Church Gen. 21.10 11. So in the New Testament Matth. 16.19 18.18 The use of the Keys to open and shut and the words of binding and loosing come directly to this purpose This was executed on Hymeneus and Alexander 1 Tim. 1.19 20. From all which it is very clear That Excommunication is a sentence of the Church whereby a Member thereof convicted of some grievous Crime and by no means brought to Repentance is driven out of the Church and cut off from the Communion and Fellowship of the Faithful that thereby he may be driven to Repentance The Church is the City of God Excommunication is the Sword That the School of Christ this is the Rod That the Temple of God this is as it were the Whip to scourge out such as abuse it and themselves That the Body of Christ this is as a Medicine to cure the sick Members thereof That the Vine and Sheepfold this serveth to keep the Foxes and Wolves from it The Mark whereat Excommunication aimeth and the end whereto it tendeth is That the Sinners being ashamed may be brought to Repentance and that such as live in the Church might not be corrupted for the cause of the Institution of Excommunication is not so much the punishment of Sin as the Salvation of a Sinner the edifying of the Church and the glory of God For the Church according to the Doctrine of Christ smiteth none with the Spiritual Sword but such as are impenitent and doth not this unto death but unto life and therefore receiveth them that repent The Censure of Excommunication must be used as an Ordinance of God not as an Invention of Man not onely knowing the nature and use of it but practising it to the glory of God and to the good of others Not like the Church of Rome that playes fast and loose with the souls of men for gain nor like their Apes of Modern Times little regarding whether the Excommunicate repented or not but more advising them to pay their Fees and discharge the Court then to repent of their Offences The persons that are liable to this Censure of the Church are onely such as have confessed Christ and called upon God the Father together with us albeit they have denied him in their deeds
and being exhorted will not hear being admonished will not obey being reproved will not repent As for them that are without the Lord will judge them the Church hath nothing to do with them 1 Cor. 5.12 13. For those that were never of the Church cannot be cast out of it being never of the number of the Faithful And here also know That one person may not be Excommunicated for another but onely the party offending Now if any man be truly ingrafted into Christ indued with Faith in Christ and Repentance from dead works being a Member of his Body in Deed and in Truth Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion forasmuch as the Sentence so given is in that particular void and frustrate And though a man justly deserveth to be Excommunicated through his sin and to be separated from the Communion of Saints yet Excommunication is not the first and chief cause thereof but his own sin and the continuance in it seeing it doth not sever him from God but declareth him to be severed through his impenitency as the Priests under the Law putting out the Leprous did not defile them with the Leprosie but pronounced them to be defiled or like the sentence of the Law which is but declared onely by the Judge upon the Malefactor So it is impenitency obstinacy and perseverancy in sin that separates a sinner from the Church Excommunication is onely the Declarative sentence thereof Ecclesiastical Discipline is the Order in the Church instituted by God especially for these two ends viz. 1. That the Ministery of God may be preserved and that all things may be done in the Church decently and in order 2. That the Conversation of every one may be looked into that such as have given offences may be amended and according to the degrees prescribed by Christ The order which the Church doth use in the exercise of her power may be comprehended in these three Verses of the eighteenth Chapter of Matthew viz. 1. If thy Brother trespass go and tell him his fault between thee and him alone if he hear thee thou hast won thy Brother Matth. 18.15 2. If he hearken not unto thee let him be again privately admonished by thee taking one or two others with thee Mat. 18.16 3. If he will not vouchsafe to hear them tell it unto the Church if he refuse to hear the Church also let him be unto thee as a Heathen man and a Publican Matth. 18.17 In Excommunication there are three Judgements to be considered viz. 1. Of God when he doth hold any obstinate Sinner guilty of his offence and so guilty of condemnation 2. Of the Church after that God hath holden him guilty for the Church is onely to pronounce and to declare him so to be not absolutely but with condition of Repentance 3. Of God again whereby he ratifies that in Heaven which the Church hath done on earth The Power of Ecclesiastical Discipline is very necessary in several respects viz. 1. In respect of the Commandment of God 1 Cor. 5.5 2. In respect of Gods glory which would be much impeached if without difference the wicked and blasphemers go in the number of Gods children 3. Lest the Sacrament of the Lords Supper be prophaned by the wicked and that be given them in the Supper which is denied them in the Word 4. For the safety of the Church which shall be punished if she permit willingly the prophanation of Christs Ordinance 5. For avoiding offence in the Church that others be not corrupted 1 Cor. 5.6 6. For the safety of sinners that they being often admonished may return to Repentance and be received again into the Church 7. For avoiding of offence among those that are without and that the Name of God may not be blasphemed nor evil spoken of nor they who are not as yet Members of the Church kept from coming into it nor the Covenant of God despised nor reproached 8. That from the sinners themselves punishments may be averted because the wicked approaching to the Lords Table eat their own damnation The difference between Church-Discipline and State-Government viz. 1. The power committed unto the Church dependeth on Gods Word the Civil power is armed with the Sword 2. In the Church Judgement proceedeth according to Gods Laws in the Civil State according to Civil Laws 3. The Church punisheth the obstinate with the Word of God yet so as it pierceth unto their Consciences The Civil State punisheth the obstinate onely with corporal punishments 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement and the Civil Government oftentimes hath place where there is none for Church Discipline 5. The Judgement of the Church hath degrees of Admonition before it comes to punish but the Civil Judgement proceedeth to punishment without it 6. The Church does often reverse and retract her Judgement and Punishment if there come Repentance but it is otherwise with the Civil Magistrate Touching Excommunication observe these four things from Matth. 7.6 viz. 1. The Foundation thereof it is an Ordinance of God for all obstinate enemies of God by Christs Commandment must be kept from holy things A man living in the Church may be worse in practice then an open enemy and such an one was Ishmael who for mocking Isaac the Son of the Promise was cast out of Abrahams Family that is out of the Church of God Gen. 21.10 11. For Abrahams Family at that time was Gods visible Church 2. The End thereof which is to preserve the holy things of God from pollution contempt and prophanation even the Word Prayer and Sacraments which wilful Enemies would trample upon as Swine upon Pearls And herein we may see the abuse of this Ordinance when it is made for Politique and Civil Respects 3. Who must execute this Censure of the Church namely they to whom the disposing and keeping of the holy things of God is committed that is The lawful Ministers of the Word and Sacraments but without the Exercise of this Censure which God hath given unto the Church they cannot keep those holy things pure which God hath committed unto them 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies namely to the debarring of them from the use of the Saints Communion in Prayer and Sacraments Indeed if the party be excommunicated for some particular Crime and there be hope of his Repentance because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church then although he be excluded from Communion with them in the Sacraments and Prayer yet he may be admitted to the hearing of the Word because that is a means to humble him for his sin and to bring him to Repentance which is the end of all Ecclesiastical Censures The Censures of the Church are of three sorts all of them having their proper time and place and use and
Cor. 5.11 12. 3. The party Delinquent must be convicted of some grievous crime Tit. 3.10 4. It stretcheth to him that cannot be otherwise brought to Repentance 5. He is driven from the visible and outward Communion of the Saints 6. The end or use of it is to make him ashamed that hath offended From the first part of the description of Excommunication we learn 1. That such as are themselves out of the Church and no true parts thereof have nothing to do herewith 2. How great the honor and dignity of the Ministery is to binde and loose offenders to open and shut Heaven to remit and retain Sins so that it belongeth not to private persons 3. That those Churches are deceived that cast from them this Ordinance of Christ From the second part of the description of Excommunication we learn 1. What person is to be Excommunicated even such an one as was called our Brother and registred in the number of the children of the Church and not such as are without 2. To Discern the gross folly and corrupt dealing of the Church of Rome which hath nothing to do herewith being not the true but a false Church 3. Such as are without the Church may not hence be encouraged to continue in Sin because they are without Church-Censures but let them hasten to come within the Church lest their condemnation be to come From the third part of the description of Excommunication we learn 1. That a man is not to be Excommunicated and put out of the Church for every trifle or for every Sin but for Scandals and Offences against the First or Second Table and such as are most notorious 2. That it is not to be used as the first but as the last Remedy so that there is required Patience and much Lenity waiting whether he will by private Admonitions and Exhortations private Reproofs and Rebukes be amended or not 3. That whilest Sin is secret and unknown no man can be Excommunicated but then onely when it is made publike and manifest unto all and it is then made publike when the Church is acquainted with it From the fourth part of the description of Excommunication we learn 1. That such as have offended and truly repent of their sins giving evident Testimony of their unfained Conversion ought to be spared and not censured to be comforted not terrified to be retained in the Church not rejected and cast out of the Church 2. That Impenitency is a most grievous Sin and next to Infidelity the greatest for as Faith is the Mother of Repentance so the unbelieving heart the cause of Impenitency 3. To make a difference between Sin and Sin between Sinner and Sinner some fight against their Sins as against their Enemies others cherish Sins in themselves and are resolved to continue in them From the fifth part of the description of Excommunication we learn 1. To avoid the conversation of such as are cast out of the Church so far as possibly we can 2. That to be familiar with such encourageth them to continue in their dangerous estate 3. That it is the duty of the Church to purge it self of such Offenders as a Body of corrupt gross and superfluous Humors From the sixth and last part of the description of Excommunication we learn 1. Not to condemn the Censure or open our mouthes against this Ordinance of God so soveraign so profitable so necessary forasmuch as the Church casteth them out for a season that it may receive them again for ever 2. Not to condemn such persons as are Excommunicated though we cannot admit of them as Christian Brethren yet they are natural Brethren and may belong to Gods Eternal Election The incestuous Corinthian was Excommunicated yet repented and laid hold of the Promises 3. That whatsoever power is given to the Pastors of the Church is given to Edification and not to Destruction 2 Cor. 10.8 This Ordinance is good for all that abuse it not The Use we are to make of this Sentence of Excommunication when it is denounced against others viz. 1. We must mourn for them as for the loss of a Member though themselves do not yea and pray for them most earnestly 2. We must beware and look to our selves that we come not into that estate lest their condition be ours 3. We must take heed that we do not harden them in their sins but seek by all lawful means to reclaim and recover them that they with us may joyn in lauding and magnifying the Name of the Lord. To whom be Glory for ever This Sentence flows but from the Church alone Deriv'd from Christ Denounced against none But Members of the Church when as they be Duly Convicted of Delinquency It 's Power extends not unto such who may Be Conquer'd to Repent some other way If not it may pronounce Exclusion From the Saints visible Communion Vntil the Church receive clear Evidence Of godly Sorrow and true Penitence FINIS AN Alphabetical Table Of all the Choycest FLOWERS Contained in this HOLY ARBOR The Number notes the Page the letters a. b. c. the parts of each Page A ADAM his state of Innocence 317 c. 318 a. his Fall 352 b.c. Adoption what 333 a. Doctrine thereof ibid. to 334 Signs thereof 333 b c. Benefits thereof 334 a. Duties required thence ibid. b. Adoration twofold 216 b. the Vertues therein required ibid. c. Adultery the several kindes and degrees thereof 285 286 the heinousness of the Sin ibid. c. 287 a. Remedies against it 110 c. 111 a. 288. Affliction Why God afflicts his people 198 a. 199 a. 200 c. Comforts opposed to Affliction ibid. c. The fruit of Affliction ibid. b. the Saints advantage thereby 201 b. Amen what it signifies 168 c. Anabaptists confuted 45 b. Angels their Nature and the maner of their Creation 317 b. wherein they are to be imitated by us 97 b. Anger holy Anger and its properties 281 Sinful Anger how to be avoided 279 b. 289 a. how it differs from hatred ibid. c. Anointing of Christ what it signifies 128 b. Antichrist proved to be the Pope 234 c. 235 a. Apparel Rules touching it 375 b c. the right use thereof 376 a. Apocryphal Books not penn'd by the Prophets 6 c. or the Spirit of God ibid. Ascension Christs Ascension into Heaven 140 a. 142 c. what most considerable therein 141 c. why Christ ascended 142 a. the Benefits thereof ibid. b. Assurance the grounds thereof 316 b. the necessity and the Signs thereof 189 c. 190 a. how it may be encreased ibid. B BAptism what 41 a. why instituted 46 c. 47 a b. how far Necessary 41 a. 45 c. the Doctrine of Baptism 41 to 47. Salvation possible without it 42 c. what the words in Baptism signifie 42 c. what it is to be Baptized into Christs death 43 b. the right Vse of Baptism 44 c. The Errors touching Baptism 45 a. the Papists Error touching it 46. the difference betwixt Baptism and Circumcision ibid. how they agree
46 b. Bible the Canonical Books thereof not perishable 6 a. Blood of Christ how it saves from sin 321 a b. Body the Metaphor thereof used in Scripture what it implieth 151 a. Bondage from the which Christ hath freed us is fourfold 322 a. Bread daily Bread what is meant thereby 98b Burial of Christ the Causes thereof 37 c. C CAlling twofold 150 c. Censure the evil of it and how many ways it may be committed 305 a. Censures of the Church threefold 379 c. Ceremonies Judaical oblige not Christians 16 a. Chastity twofold 289 b. Rules to preserve it ibid. c. 290 b. Children their Duties to Parents 263 c. Christ his Natures and Properties described 127 b c. the degrees of his Humiliation 127 a. also of his Exaltation ibid. Why called the First-born ibid. why called our Head ibid. 128 a. why called our Lord 127 Messias Christ or Anointed ibid. b. why called the Word 129 a. the Lamb from the c. 322 c. the Head of the Church 151 b. how said to be Present with us 157 b c. to what ends Anointed 128 b. his Royal Prophetick and Priestly Offices 128 129 his Theanthropeity and the use thereof 131 c. Church what it is to believe in the Holy Catholick Church 149 c. why called Catholick 150 a. The Church twofold Visible and Invisible ibid. b. 152 c. its Priviledges 151 c. Marks to know the true Church by 152 a. her Titles of Honor ibid. why called Holy ibid. b. her Properties ibid. why God permits it to be persecuted ibid. c. 153 a. 198 b. why the World hates it ibid. c. How the Church before Christs coming differs from the Church since his coming 154 a. how it differs from Common-weals ibid. b. her Office and Authority touching the Scripture ibid. how the Church may be said to erre ibid. c. what she may not do ibid. The Duties of Faith in the Holy Catholick Church 155 a. Circumcision why Abolished 46 c. why Christ was Circumcised ibid. b. Communion of Saints what 155 c. 156 c. Doctrine thereof 155 to 156. How we are said to have communion with God 157 c. the Signs of true Communion with God 158 a. 159 a. the Duty of the Saints by vertue of this Communion ibid. c. Conception of Christ by the Holy Ghost what 132 c. what it signifies 133 c. why he was conceived ibid. what it is to believe in Christ conceived 134 b c. Confession the Properties thereof 79 b. Christian Confession twofold 246 b. Caveats touching private Confession 225 c. Consubstantiation Reasons against it 57 b. Conversion what 337 Doctrine thereof ibid. to 343. Conversion twofold 341 c. how wrought 342 a b. The Object Subject Parts and Causes of Conversion ibid. b c. how is differs from false Repentance 343 a. Covenant betwixt God and Man twofold 330 a. Covetous how said to be Idolaters 309 a. Covetousness what 306 c. the Evils thereof 309 b. Remedies against it ibid. a. 110 b. Creation described 124 c. 125 a. 316 why God created the World 125 the Doctrine of the Creation ibid. b c. 316 to 319 the use of that Doctrine 119 b. Creatures four kindes thereof in the world 318 b. a twofold goodness in the Creature ibid. a. Creed why vulgarly called Apostolique 117 c. and why so framed ibid. Cross fourfold 198 c. a Cordial against fainting under it 200 a. 201 b. Cruelty the Properties thereof 278 b. Curse for Sin fourfold 19 c. D DEath of Christ why so ignominious 137 c. the Benefits thereby ibid. a. Debt a threefold Debt in Sin 105 a. Decalogue how divided 170 c. the Doctrine thereof 169 to 310 Rules how to expound it 171 c. 172 a b. Deity proved 119 c. 120 a. Deliverance how many ways God works it for his people 113 a. why God sometimes defers it 200 c. Descention of Christ into Hell what 135 c. the diversity of Opinions touching it 138 b c. Despair what 222 c c. Doctrine thereof ibid. to 226 threefold 225 a. Causes thereof ibid. b. Remedies against it 111 b. 225 c. 226 a b. Discipline what Ecclesiastical Discipline is 376 b. the nature of it how and by whom to be administred ibid. why and by whom Instituted 378 a. the Method thereof ibid. the Necessities thereof ibid. c. the Difference betwixt Church-Discipline and State-Government ibid. Distress of Minde the kindes thereof 224 b c. Doctrine how true Doctrine differs from other 153 c. Drunkenness Remedies against it 111 a. Duties the kindes thereof 271 a b. E EArth a twofold Right to it 272 c. Eating to the Lord what and how 374 b. Election what 313 Doctrine thereof ibid. to 316 kindes thereof 315 b. Effects thereof ibid. c. the way to obtain Assurance thereof 316 a. Envy twofold 281 c. why to be avoided ibid. Remedies against it ibid. Essence Divine what 2 b c. 3 b. how the Essence of God differs from the Essence of the Creature 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known ibid. b. Examination before Receiving the Lords Supper 49 c. to 53 b. Examiners three sorts of Examiners 53 a. Excommunication what 376 c. its parts 381 c. the Original thereof 377 a. how to be used ibid. b. of no force against the Childe of God ibid. c. Three Judgements in Excommunication 378 b. Observations thereon 379 b. Duties to be performed by and to the Excommunicate 380 a b. The fearful condition of Excommunicated persons ibid. c. the end and use of Excomunication 381 a b. with the use to be made thereof 382,383 Eyes Rules for the governing of them to avoid Adultery 289 a. F FAith what 174 b. Doctrine thereof 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe 183 b. Faith fourfold ibid. Historical Faith what ibid. c. Justifying Faith wherein it consists 184 a b. its Properties 186 c. Gods order in working Faith 184 c. how many ways Faith works 187 a b. how it admits Degrees 186 a. 238 c. 239 a. Effectual Faith what 187 wherein the effectualness of it consists 188 a. the Fruits Effects and Signs of Effectual Faith 192 b c. the Causes of uneffectual Faith 188 a. Faithless Works threefold 187 c. Tryal of Faith 50 b c. 51 c. Duties of Faith in Christ Crucified 138 a. how Faith and Hope differ 189 a. wherein they agree ibid. c. how Faith differs from Presumption 191 a. how Faith differs from Moral Honesty 238 b. the Degrees of Temporary Faith 239 b. Satans Engines to destroy Faith 188 c. Titles in Scripture given to Faith 190 c. how far the sense of Faith may be lost ibid. Motives to grow in Faith 191 b. Means to attain it ibid. c. The use of Faith in Prosperity 193 c. Faithful why called Saints 157 a. Fast what a Religious Fast is 369 a. 370 c. 371 a b. the several kindes thereof ibid. c. 372 a. Rules touching the same
that it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
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