that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
Cor. 1.30 Col. 1.19 in whom are hid all the treasures of it of whose fulness we receive Grace for Grace Joh. 1.16 Christs Holiness as he is Man being the Root of our Sanctification as Adams Unrighteousness was of our corruption Thus Sanctification is nothing else but the repairing of the Image of God in us which was lost in Adam which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship instead whereof by the Fall came the Ignorance of God and his Service Wickedness hating Vertue and loving Sin and weakness to every thing that is good Now Sanctification amendeth the corruption planted in our mindes and repaireth the decay of the Soul otherwise cast away and undone by Original Sin for man by Nature is an enemy to God full of wickedness and a servant of Sin This Natural corruption of the Minde Will and Affections which is amended by Sanctification we call the Flesh the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost we call Spirit and Grace is the effectual working of the Truth of the Gospel to the making of us indeed partakers of the Grace whereby we are justified before God Now no man can see the Riches of Christ so as to be affected with them without the help of the Spirit for there is a maner of seeing proper onely to the Saints and that is the work of the Spirit in them otherwise we may reade the Scriptures a thousand times over we may understand them yet we shall not be affected with them till the Holy Ghost shew them unto us This is the secret of God which he revealeth to those whom he meaneth to save Now as the evidence of our Justification is a sound and true Faith so the evidence of our Sanctification is a good and clear conscience which Sanctification ever presupposeth Justification it being a fruit and evidence thereof in which respect we are said to be justified by Works Jam. 2.24 that is declared or manifested to be justified by Works which are the fruits of Sanctification and that the fruits of Justification And we must likewise know That the Gifts of Sanctification that are simply necessary to Salvation without which no man of years of discretion can enter into the Kingdom of Heaven as Faith and Repentance considered in themselves may both wholly and finally be lost for there is nothing in them or their Nature in us or our Nature to make them or us unchangeable Angels fell when left unto themselves and nothing in its own Nature is unchangeable but God by whose Grace of corroboration unless those Graces of absolute necessity be confirmed in us they may perish fully and finally So that the Reason why the Elect after their calling do not fall from Grace is not in the nature of Faith or the constancy of Grace it self but proceedeth wholly from the merciful Promise of God made unto the Faithful The parts of Sanctification viz. 1. Mortification whereby the power tyranny and strength of Original sin is weakned and also by little and little abolished 2. Vivification or Quickning which is when Christ dwells and reigns in our hearts by his Spirit so as we can say We henceforth live not but Christ in us Another division of Sanctification is taken from the Faculties of Man as the Sanctification 1. Of the Minde being that part of man which frameth the Reason this Paul calleth Eph. 4.5 The Spirit of the minde which must be renewed the Sanctification whereof is called Rev. 3. The Eye-salve for it is a Grace clearing the dark Minde and dim Understanding enlightning it with the true knowledge of Gods Word 2. Of the Memory which is an aptness by Grace to keep good things specially the Doctrine of Salvation when it can retain what is good and agreeable to Gods Will whereby David was preserved from sinning Psal 119.11 3. Of the Conscience which is an aptness to testifie always truly that a mans sins are pardoned and that he preserveth in his heart a care to please God 2 Cor. 1.12 This Testimony was Pauls rejoycing and Hezekiahs comfort on his death-bed and this is when the conscience checks for the least sins before actual Repentance 4. Of the Will when God gives Grace truly to will good as to Believe Fear and Obey God when it can chuse that which is acceptable to God and resist that which is evil when a man can say That though he sinde not to perform that which is good yet to will good is present with him Rom. 1.18 5. Of the Affections which chiefly are Zeal of Gods Glory The Fear of God Hatred of Sin Joy of heart for the approach of the second coming of Christ A regard of Gods Commandments A contentment and quietness of minde in all conditions of life Love to God in Christ and to Christ in Man 2 Cor. 5.14 Rom. 9.3 An high Estimation of Christ and his Blood above all things in the world Phil. 3.8 To love our Neighbor and to have a base Estimation of our selves in regard of our sins and corruptions 6. Of the Appetite which is a holy ordering of our desires in Meat Drink Apparel Riches c. And the practice of Sobriety Chastity and Contentation by which the Appetite must be governed 7. Of the Body when all the Members of it are carefully kept and preserved from being the means to execute any sin and are made the Instruments of Righteousness 8. Of the Life which stands principally in three things 1. In an Endeavor to do the Will of God that herein we may testifie our Thankfulness 2. In Testifying our love to God in man 3. In Denial of our selves and resigning our selves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these 1. To feel our inward corruptions and to be displeased with our selves for them 2. To begin to hate sin and to grieve so oft as we offend God 3. To avoid the occasions of sin and to endeavor to do our duty using good means 4. To desire to sin no more and to pray to God for his Grace That we may not deceive our selves in this point of Sanctification consider That the Gifts and Graces of Gods Spirit are of two sorts viz. 1. General and common Graces whereby the corruption of mans Nature is onely restrained and limited for the maintaining of civil Societies that man with man may live in some order and quietness These and such like evil men may have for they are not sanctifying Vertues but rather shadows thereof which may be utterly taken away and quite lost as if they had never been given never had been received 2. More special and particular Graces whereby the corruption of mans Nature is mortified and in some part abolished and the Graces of Gods Image are renewed in man which in the Regenerate are true Christian vertues indeed These are of an higher nature and of greater importance then
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
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
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
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
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
give them ability to obey For this is not to be under the Law and the Law not to be given to the righteous so that the Bond and Doctrine remaineth although the Condemnation and Constraint be taken away Let no Christian man whatsoever therefore think that he is freed from the obedience of the Moral Law for the compleatness and perfection of our wisdom and salvation which we have in Christ doth not exclude but include rather and comprehend the Doctrine of the Law Think not that Christ came to destroy the Law or the Prophets no he came not to destroy but to fulfil them Mat. 5.17 neither think that we make the Law of none effect through faith for thereby we establish the Law Rom. 3.3 which sheweth us what is to be done and the Gospel by the Spirit of Regeneration ministreth unto us power both to will and to do The word Gospel signifieth Good tidings but it is generally taken for that Doctrine which containeth the Promise of forgiveness of sins to the penitent and life everlasting made unto us of God in the Word by his Son It is the Doctrine made manifest of God by his Son the Mediator presently after the fall of mankinde into sin and death promising all believing and repentant sinners remission of sins and their receiving into favor and life everlasting freely to be granted through and for his Son the Mediator By which Doctrine the Holy Ghost doth forcibly kindle and work in the hearts of the chosen faith repentance and the beginning of everlasting life This Gospel is the Key which openeth the Kingdom of Heaven to all Believers and shutteth it against Unbelievers when by the commandment of Christ it is publikely declared to all and every one of the faithful that all their sins are pardoned them for the Merit of Christ so often as they embrace by a lively faith the Promise of the Gospel but on the other side it is denounced to all Infidels and Hypocrites That so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickedness Joh. 20.23 Mat. 16.19 according to which Testimony of the Gospel God will judge them as well in this life as in the life to come This Gospel was first made known in Paradice Gen. 3.15 and afterward God did spread it abroad by the the Patriarchs and Prophets Gen. 22.18 49.10 11. Rom. 1.2 shadowed it by Sacrifices and other Ceremonies of the Law Joh. 5.46 Heb. 10.7 and lastly accomplished it by his onely begotten Son Rom. 10.4 Gal. 4.4 Heb. 13.8 All those things which are promised us in the Gospel are necessary for a Christian man to believe Joh. 20.31 the sum whereof is briefly comprised in the Creed of the Apostles or the Articles of the Catholick and undoubted Faith of all Christians So that these Promises of the Gospel are limited with the condition of Faith and Repentance being indefinite in regard of whole mankinde and universal onely to Believers and therefore men are not brought within the Covenant by the supposed Doctrine of Universal Grace and Redemption for had there always in the Old Testament such an Universal Grace been given to all whereby they might be saved if they would they would never have thought so grosly of God as some of them did nor could the Heathen have had such carnal conceits of God as we finde they had had they had but one spark of true knowledge of the Messias and therefore howsoever the Heathen had so much knowledge of God as made them without excuse yet we are to hold That before Christs coming they were left to themselves and forsaken of God in his just Judgement in regard of his special grace and favor yea in the first Age of the world there were some that were the sons of God others the daughters of men Gen. 6.2 After the Flood some the children of the Flesh others the children of the Promise Gal. 4.29 And under the Law a people of God and no people Hos 1.10 which distinction of man and man people and people could not be were the opinion of Universal Grace otherwise then false and erroneous The Gospel indeed which is that part of Gods Word touching remission of sins and salvation is by our Savior commanded to be preached to all Nations and though the Promises therein contained are near us yet unless God clear them we see them no more then Mary Magdalen did Jesus though he stood near enough to her or the Disciples with whom he conversed on the way or Hagar the Well till their eyes were open but to as many as are Gods chosen this his soft voyce or the voyce of the Gospel is said to be a clearing of the Promises and the immediate Testimony of the Spirit both which alway go together and are never disjoyned and to them onely doth God impute for perfect righteousness the Merit of Christ set forth in this Gospel and restoreth salvation unto them for that in them alone he obtaineth the end both of his Creation and of his delivery and Justification even his praise and glory for they onely acknowledge this benefit of God and yield thanks unto him for it the rest despise it The truth and certainty of the Gospel that is of the Promise of Grace appeareth 1. By the Testimony of the Holy Ghost 2. By the Prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of these Prophesies which was accomplished in the New Testament 4. By the Miracles whereby the Doctrine of the Gospel was confirmed 5. By the end or property of the Gospel because that alone sheweth the way how to escape death and sin It is called the Gospel of Peace in a double respect 1. Of the subject matter which is the Peace and Reconciliation which Christ the Mediator made between God and Man 2. Of the effect being to work peace in them that hear and believe it the Spirit first moving us to embrace the Reconciliation offered therein and then quieting our Conscience The proper effects of the Gospel are faith Rom. 10.17 1.16 2 Cor. 3.8 and our whole conversion unto God Justification Regeneration and Salvation which are the effects of faith And herein the Gospel mainly differs from the Law for the Law is the Ministery of death and killeth but the Gospel is the Ministery of life and of the Spirit that is it hath the forcible operation of the Holy Ghost adjoyned and quickneth The Law by it self without the Gospel is onely the letter that is the outward preaching and bare knowledge of those things which we ought to do teaching indeed our duty and that righteousness which God requireth at our hands but not enabling us to perform that righteousness neither shewing us any hope to attain thereunto by another but rather accusing and condemning our unrighteousness but the Gospel is the instrument of the Holy Ghost which he properly useth to kindle faith in us
whereby we who before were dead are again quickned and receive strength to perform the Law For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death and is become Spiritual that is the instrument of the Holy Ghost whereby he forcibly moveth our hearts to serve God Perfect Obedience is the Laws Command Do this and live which Morally doth stand For ever But Man 's faln and hath not power Now to obey it perfectly an hour Man thank thy self before thy fatal Fall Thou hadst sufficient power to keep them all Behold the Gospel th'Olive-Dove of Peace As Sin so Grace hence much more doth encrease Sin not therefore sin not Oh do not grieve That Blessed Spirit but Believe and live §. 4. The Word Preached IT hath been accounted State-policy to defend little Preaching and less Hearing but Ignorance can uphold no Kingdom Religion and the knowledge of it is the Pillar both of Church and State the want whereof is the cause of Tumults Insurrections and Seditions True Religion is a Bulwark and a Castle of Defence to any Kingdom the very chariots and horsemen of Israel 2 Kings 2.12 Now the Preaching of the Word of God is properly the Expounding of some part thereof teaching hence the duties to be followed and the sins to be avoided and exhorting to do accordingly so that every discourse upon a Text of Scripture is not Preaching but he that so Expoundeth and applyeth the Word that his Ministery may be as salt unto his hearers he it is that Preacheth the Word indeed And they who may Preach this Word of God are onely such as are outwardly sent of God ordinarily and when extraordinary necessity requireth then all such as are inwardly stirred up and enabled thereto by the Spirit of God The Word Preached by the inward operation of Gods holy Spirit is the ordinary means of working in our hearts Faith the instrument of our Justification and Salvation and this Word thus working Faith is the Gospel For the Law driveth to despair but the Gospel erecteth by Hope the Law threatneth and filleth with fear the Gospel promiseth and filleth with comfort the Law sheweth our miserable estate and what need we have of a Savior the Gospel sheweth a remedy against this misery and pointeth out unto us our Savior The Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the will of God is seen in the other heard which ought to be dispensed purely plainly and sincerely without the mixture of humane Inventions This was Pauls special care My word and my preaching saith he stood not in the inticing speech of mans wisdom but in plain evidence of the Spirit and of power that your faith should not be in the wisdom of men but in the power of God 1 Cor. 2.4 5. Indeed there is a place for Arts and Tongues and humane learning with every dispenser of the Word wherein he may use them with great commendation as in his private preparation but not in the publike dispensation whereby he seasoneth mens hearts unto God that the Word of God alone must do for to it alone belongs the Promise of the Spirit Isa 59.21 and therefore must he use great discretion in this Ministery endeavoring so to speak that the Spirit may take delight to accompany the same otherwise he may discourse a year of Sabbaths till he hath made his Lungs dryer then his matter yet all will be to as vain a purpose as his humane wisdom was for that onely is true preaching which expels the natural ignorance of mans heart and gives this light of knowledge to the minde and conscience which leadeth men unto God Again Ministers in dispensing Gods Word must content themselves with the Testimony of Scripture alone for the end of the Ministery is to work and confirm Faith and to settle and build up the Conscience in the truth of Religion and matters concerning Salvation which no other word can do save onely the Word of God in Scripture that hath sufficient authority in it self from which Conscience cannot appeal The order to be observed in Preaching 1. The Law is to be proposed that thence we may know our misery 2. That we may not despair after our misery is known unto us the Gospel is to be taught which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator and sheweth us the maner how we are to repent 3. The Law is again to be taught that it may be the level and square of our actions lest after we attain unto our delivery we prove careless and wanton The Duties required of Ministers in the delivery of the Word 1. It behoveth them to set themselves as in Gods presence and consider that they are his Messengers and speak in his name and are as it were his mouth 2. To aym at his glory who hath called them not at their own 3. Duly to come well prepared and provided as a wise Scribe taught to the Kingdom of heaven 4. To regard not onely the matter which they handle but the maner of handling 5. Not to gird and glance at sin to shew his own wit but to pierce the very heart of it with the two-edged Sword of Gods Word 6. To speak to the people with understanding not flying aloft above the reach and capacity of those to whom they speak 7. To content themselves with the purity and simplicity of the Word which is sufficient in it self to expound it self and able yea onely able to give direction and satisfaction to the Conscience The whole Exercise consisteth 1. Of Prayer 1. Before exercise and therein we must in the Name of Christ 1. Confess our sins And for the better performance whereof we must remember 1. The Majesty of God 2. The Mercy of God 3. Our own Unworthiness 2. Crave pardon for the same 3. Desire the continuance of Gods mercies and the assistance of his Spirit Generally in all things Particularly for that Exercise 2. After exercise consisting of these 2 parts 1. Invocation which is twofold 1. Particular as for the sanctifying of the particulars that have been propounded 2. General as for the Church Generally every where Particularly 1. For the Commonwealth 2. For Rulers in Authority 3. For the People and Commons 2. Thanksgiving for Gods Mercies bestowed 1. Upon the whole Church every where 2. Upon these Realms or upon any part or member of the same 2. Of Interpreting handling of the Word And in the deducting of the same these two things are to be stood upon 1. A preparation unto Doctrine wherein is shewed 1. The Coherence of the Text with the former if there be any or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled 3. The Division of it into the parts 4. The Paraphrase or sum of the words 2. Doctrine it self in
Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
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
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
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
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
Satan doth labor with to weaken shake cut down the Faith of Gods children viz. 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked how imperiously and prosperously they domineer and revel it in the world whilest himself lies trampled on by their Insolencies Oppressions and Prophane Censures But this the childe of God may repulse by considering and understanding with David the end of these men how suddenly they are destroyed perish and come to a fearful end 2. He curiously observes all seasons and advantages therefore if he findes us cast down with some sad and heavy accident he presently afresh represents unto the view of our Consciences the many and great sins of our unregeneration in their foulest shape to cause new unnecessary doubtings distrusts and fears to loosen the hold of our Faith But this the childe of God must repel by reflecting on his All-sufficient Savior 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness and eternal enjoyment of endless joys in Heaven Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation and of the attainment of that excellent weight of glory But this the childe of God must resolutely repel by the power of Prayer knowing that God who hath promised is Omnipotent and able to perform Faithful and true and will perform 4. If Satan by the violence of some temptation be able to hale us again into some gross sin to which we were principally obnoxious before our Calling then from thence he draws and enforces upon us discomfortable and Faith-killing Conclusions and presently infers upon such relapses that we have deceived our own Souls that our Holiness is but Hypocrisie our Faith but Temporary and our Conversion but Counterfeit But this the childe of God must overcome by speedy renewed sound Repentance The two main pillars which support our Faith in the recovery of Grace 1. One without us which is the Author of Grace even God in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man still remaineth to move him to renew his Spirit and that is even his own free mercy and goodness 2. The other within us that is the Seed of Grace which is not corruptible but incorruptible 1 Pet. 1.23 called The seed of God 1 Joh. 3.9 which is the holy Sanctifying Spirit of God and compared by Christ to a Springing well whence flow Rivers of water of Life Joh. 7.38 39. whereby Supply and Repair of Grace if it fail by reason of infirmities may be made renewed and recovered through Repentance How Faith and Hope differ 1. Faith embraces the present benefits of God and his Will towards us Hope embraces the effects and fruits which are to come of this present and perpetual Will of God 2. Faith is that which maketh those things to be which are hoped for and which sheweth those things which are not seen but Hope that is seen is not Hope for how can a man hope for that which he seeth Wherein Faith Hope agree viz. 1. In the Author and Worker of them both which is Gods Holy Spirit For as Faith is a fruit of the Spirit Gal. 5.22 so we abound in Hope through the power of the Holy Ghost Rom. 15.13 2. In the common matter for both of them are saving and sanctifying Graces As we are saved by Faith Eph. 2.8 so also by Hope Rom. 8.24 And as by Faith the heart is purified Acts 15.9 so he that hath Hope purgeth himself 1 Joh. 3.3 3. In the Ground of them both being grounded on the Promises of God 4. In the Properties of Assurance and Patience Heb. 6.11 10.22 5. In Continuance which is onely till they have brought us to the possession of the Inheritance promised 1 Cor. 13.13 in which respect Love which continueth even in Heaven is preferred before them both 6. In many excellent Effects as A clear and quiet Conscience An utter denyal of a mans self A casting himself wholly on Gods grace A patient bearing of Crosses and perseverance unto the end The childe of God may not doubt of his Salvation for these Reasons 1. Because it favoreth the Opinion of the Papists against the Truth 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear 3. Because it doth quench the motions of the Spirit and all goodness 4. It taketh away our Patience in Troubles and willingness to undergo them 5. He that doubteth hereof bewrays his ignorance of Gods Word and his unbelief A man may ought to be certain of his Salvation from these Arguments 1. From the Example of Job Job 19.95 2. From the words of Paul 2 Cor. 5.1 Rom. 8.14 3. It was Pauls own perswasion of himself Rom. 8.38 4. The Spirit is the Earnest of our Inheritance Eph. 1.14 5. He that believeth shall be saved Mark 26.16 Joh. 3.16 We may be assured that we are the children of God by these five infallible Signs 1. By the Testimony of Gods Spirit 2. By a stedfast Faith in Gods Promises 3. By a daily dying unto sin 4. By a profitable keeping of Gods VVord 5. By a careful observation of all Gods Commandments We may be assured that we have the Spirit of God dwelling in us if we finde and feel in our selves 1. A more love and desire to good things then to evil and a loathing and hatred of all sin because it is sin 2. The fruits of the Spirit as Love Joy Peace Long-suffering Goodness Gentleness Faithfulness Meekness Temperance Sobriety Chastity Holiness Uprightness and such like Two ways to encrease Assurance viz. 1. By the Promises the sure Word on which Faith is built 2. By the fruits of Sanctification in our selves Now when we finde these languishing we should go to the first and the other will be encreased by it We offend about this Assurance three ways viz. 1. By doubting of our Salvation as the Papists teach others to do 2. By Infidelity not being throughly perswaded of the goodness of God nor believing his Promises 3. By grounding our Hope upon our own unworthiness sins infirmities and so not upon God Six Considerations to help Faith in comforting the soul viz. 1. God justifies the ungodly 2. Christ is made Righteousness to us 3. The Pardon is general 4. God takes delight in shewing Mercy 5. His Mercy is Infinite 6. Christ came to pardon the greatest sins Certain Instances of Faith guiding a man in difficult cases 1. In confessing of Christ as in many of the chief Rulers Joh. 12.12 2. In praise with men as in Paul 3. In case of Profit as it should have been in Saul touching the fat Cattel and in Balaam Judas Gehazi Achan c. 4. In case of Safety and Danger as in Saul and the Philistims and in Joram Jer. 42. 43. 5. In great Fears as in Stephen
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear