having broken became liable unto death or to the curse of the Law This Covenant which God entered into with the first Adam was in Paradise a Covenant or Law of Works Do this and live But that Covenant which God hath establisht in Christ the second Adam with all Believers since the Fall whether in the Old or New Testament 't is a Covenant of Grace and the grand Condition of this Covenant on mans part or the qualification whereby he is fitted and capacitated to receive the benefit of this Covenant 't is the righteousness of Faith for it runs thus Believe and live not that the Covenant of Grace whether in the Old or New Testament does not require new obedience but that it does not require this in order to justification for this new obedience or this obedience of Faith it is rather the fruit or effect than the instrumental cause means or condition of justification But more distinctly amongst those many differences which are wont to be assigned by Divines betwixt the Covenant of Works and the Covenant of Grace we may take notice of these 1. The Covenant of Works was made with man before the Fall before he had sinned against God the Covenant of Grace afterward 2. The Covenant of Works did not promise pardon upon repentance the Covenant of Grace does because Christ the Mediator of this Covenant has purchased pardon for all penitent sinners who have but a hand of Faith to receive it 3. The Covenant of Works was without a Mediator for till man had sinned he needed none to mediate peace betwixt God and him but the Covenant of Grace is established in the hands of a Mediator sc. Christ Jesus perfect God and perfect man that he might make a reconciliation betwixt God and Man 4. In the Covenant of Nature or Works Adam was only the Son of God by Creation but in the Covenant of Grace those who were children of wrath do through Faith become the Children of God by Grace and Adoption 5. The Covenant of Works had for its Seals of confirmation or for the Sacraments of it the Tree of life so called because it did sacramentally confirm the promise of life upon condition of perfect obedience and the Tree of knowledg of good and evil which was so called from the event because man having sinned in eating the forbidden fruit he presently came to know by a sad experiment what an infinite good he had lost in losing Gods favour and what misery and mischief he had brought upon himself But now the Seals or Sacraments of the Covenant of Grace were under the Old Testament Circumcision and the Paschal Lamb and now under the New Testament Baptism and the Lords Supper 6. In the Covenant of Works there was no place at all for Gods further exercising of his patience grace and mercy but in the Covenant of Grace his mercy most is signally display'd yea and that which is a mystery as well as a miracle of Divine Wisdom here we may see mercy and justice kiss each other in the satisfaction that Christ has made And as the Covenant of Grace and the Covenant of Works do differ in the foregoing particulars so doth the Covenant of Grace under the Old Testament differ from the Covenant of Grace under the New Testament though these are not two but one Covenant in substance in clearness for till the Law or from Adam to Moses the Promise of Grace was more obscure under Moses more clear from Moses to the Prophets yet more clear from them to Iohn the Baptist yet more clear and from him to Christ yet more clear and under the preaching of Christ whilst he was fulfilling the Promises yet abundantly more clear than under Iohn but most clear of all when Christ had finished the work of Redemption by price and was ascended into Heaven and had sent down his Spirit upon his Apostles in that plentiful effusion of the Spirit at the time of Pentecost Act. 2. A. 13. Our first Parents being left to the freedom of their own will fell from the state wherein they were created by sinning against God To. 2. Hom. xiij Par. 2. When our great Grandfather Adam had broken Gods Commandment in eating the Apple forbidden him in Paradise at the motion and suggestion of his wife he purchased thereby not only to himself but also to his posterity for ever the just wrath and indignation of God who according to his former Sentence pronounced at the giving of the Commandment condemned both him and all his to everlasting death both of body and soul. Expl. 13. Here for explanation sake we may observe 1. That our first Parents were created with freedom of will i. e. if they would have continued in their obedience they might for they had a power to obey God perfectly and if they would sin they might God left them and that very justly to themselves he being not bound to hinder them though he could from sinning against him 2. That by their sinning against God they lost this freedom and with it all that happiness which did belong to a state of innocence and integrity for by their fall they were so bruised in all their powers and faculties that they became unable to serve God and so bemired with the guilt and pollution of sin that they were altogether unfit to enjoy God A. 14. Sin is any want of conformity unto or transgression of the Law of God Expl. 14. This description of sin doth agree to sins of all sorts original or actual and these whether in thought word or deed whether of omission or commission of ignorance or of knowledg of infirmity or presumption and to sins of all degrees and sizes whether great or small for in all sin whatsoever whether it be of men or Devils there is a want of conformity to the Law of God and a violation of his just will as well as a repugnancy to the holiness of his nature Neither is it improper to place the nature of sin in a privation or want of conformity for it is that which doth deprive and rob the rational creature of the rectitude or moral perfection of his own nature which doth consist in his being like to God and in being conformable to his will A. 15. The sin whereby our first Parents fell from the estate wherein they were created was their eating the forbidden fruit Homil. xij This first man Adam who having but one Commandment at Gods hand namely that he should not eat of the fruit of knowledg of good and evil did notwithstanding most unmindfully or rather most wilfully break it in forgetting the strait charge of his Maker and giving ear to the crafty suggestion of that wicked Serpent the Devil Expl. 15. In this A. there are two things remarkable 1. That our Parents by sinning lost that state of perfection which they had in Paradise and Christ only excepted whatever some Quakers dream there was never any
the Sacraments do not become effectual c. as 1 not from any virtue in themselves for as the word is a dead letter of it self so the Sacraments are dead signs for can it be imagin'd in reason that the soul which must live for ever can be feasted fed and nourished to eternal life by a morsel of bread and a sup of wine perishing elements or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face 2 Not from any virtue in the Minister as neither 1 his piety because this can be no meritorious or procuring cause of a blessing in the Minister 2 nor his good intention for then the blessing would not only depend upon the power but also upon the will of man but the efficacy of Sacraments depends 2 dly affirmatively 1 st Upon Christs blessing grounded on his own institution and appointment for he will not be wanting to his own Ordinances 2 dly Upon the working of the Spirit or his application of them to the soul in a spiritual manner and thereby bringing to the mind of the receiver 1 the Author of Sacraments Christ 2 the impulsive cause his love 3 by representing and sealing the righteousness of Christ to the soul 4 by objective excitation of suitable affections as love gratitude 3 dly Their efficacy doth depend on the receivers faith not as a meritorious cause but as a necessary condition without which Christ will not bless them A. 92. A Sacrament is an holy Ordinance instituted of Christ wherein by sensible signs Christ and the benefits of the new Covenant are represented sealed and applied to believers Expl. 92. In the general all sound Divines do agree that a Sacrament hath these two parts 1 an outward sign such as are the objects of sense and especially of seeing for though bread and wine be objected or presented to the taste as well as to the eye and water to the touch yet the representation or the resemblance of Christs body broken and his blood shed is in seeing the bread broken and the wine poured out and the spiritual washing of the soul represented to the eye of faith by that washing of the filth of the flesh which is visibly done before the eye of the body 2 Invisible grace for the internal application of Christs benefits to the soul being of a spiritual nature cannot be seen by the eye of the body yet more particularly in this A. we have the nature and quality of a Sacrament 't is a holy Ordinance 1 it has holiness to the Lord stampt upon it and so is spiritual in its nature 2 It is instituted by Christ the holy one it is not his Holiness at Rome or rather that man of sin that can institute a Sacrament though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed The holiest man upon earth cannot appoint a Sacrament it is priviledg enough in man to celebrate it when it is instituted by God 3 It is a means for the promoting of sanctification and holiness for it is an obligation upon a Christian to holiness and though it be not a means to work conversion ordinarily at least yet it doth excite quicken and confirm grace 4 It is the seal of a holy Covenant wherein as by a Deed of free-gift all the benefits of Christs Redemption are made over and applyed to believers and wherein all the promises are Yea and Amen through Christ unto such 5 It is an Ordinance that in a most eminent manner is accompanied with the assistance influence and comforts of the Holy Ghost because at such a time the Spirit in a most remarkable manner is concerned to execute his office as the Spirit of Adoption witnessing together with the spirits of believing Receivers that they are the children of God And doth not all this holiness wherewith this Sacrament is attended require on the Communicants part a holy and solemn preparation A. 93. The Sacraments of the new Testament are Baptism and the Lords Supper Artic. XXV There are two Sacraments ordained of Christ our Lord in the Gospel i. e. Baptism and the Supper of the Lord. Confirmation Pennance Orders Matrimony and extream Unction are not to be counted for Sacraments of the Gospel To. 2. Hom. IX Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order for such purpose as He willed them to be received as visible signs expresly commanded in the New Testament whereunto is annexed the promise of free forgiveness of our sins and of our holiness and joining in Christ there be but two namely Baptism and the Supper of the Lord. Expl. 93. There are but these two not only as generally necessary but as only necessary to salvation for who was fitter to judg of the necessity or to appoint the number of Sacraments then he alone who had the sole power to appoint any Sacrament at all now 1 in the New Testament we find only these two of Christs appointment 2 These two are sufficient to the end to which they are appointed sc. to seal the Covenant of Grace 3 Though there were more extraordinary yet there were but two ordinary Sacraments under the Old Testament sc. Circumcision and the Passover 4 Only these two forementioned do correspond to these two of the Old Testament and so do not Pennance Matrimony Orders c. 5 Only these two are directed as to the manner of participation in the New Testament 6 Christs Ministers have only these two and no more in their Commission to administer and to celebrate as Sacraments sc. Baptism and the Lords Supper A. 94. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Artic. XXVII It is a sign of regeneration or new birth whereby as by an instrument they that receive Baptism rightly are grafted into the Church the promises of forgiveness of sin of our adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Expl. 94. In this A. we have 1 the general notion of Baptism It is a Sacrament i. e. a seal of the righteousness of faith and so is every other Sacrament which is a seal of the Covenant of Grace whether under the legal or evangelical dispensation 2 We have here the description of Baptism and therein the difference of Baptism from the Lord's Supper 1 In the outward signs or elements in that water in this Bread and Wine and God having been so particular and distinct in appointing these we should be as strict and careful in the use of them not adding to them the corrupt inventions of men as the Papists do add
their knowledg to discern the Lords body of their faith to feed upon him of their repentance love and new obedience lest coming unworthily they eat and drink judgment to themselves Artic. XXVIII The body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the body of Christ is received and eaten in the Supper is Faith To. 2. Hom. XV. We must certainly know that three things be requisite in him which would seemly as becometh such high mysteries resort to the Lords Table i. e. first a right and worthy estimation and understanding of this mystery Secondly To come in a sure faith Thirdly To have newness or pureness of life to succeed the receiving of the same p. 2. Newness of life and godliness of conversation as fruits of faith are required in the partakers of this Table We may learn by eating of the typical Lamb whereunto no man was admitted but he that was a Jew and was circumcised and was before sanctified Expl. 97. By worthiness we are only to understand fitness for in order to a Christian's practice of this Ordinance he must examine himself in these two things 1 As to his Right and Title for if a man has no right to or interest in the righteousness of Christ when he receives this seal he has it only to a blank 2 As to fitness called in Scripture the wedding garment for he is no more fit to be a guest at Christ's table who wants this garment than he is to feast with a Prince at his royal table who is cloathed with nothing but rags and nastiness yet more distinctly he must examine himself 1 st in point of knowledg whether or no he be competently acquainted with the terms of the Covenant of Grace of which this Sacrament is a seal and with the necessary principles of Religion and with the indispensable duties of the Gospel and with the greatness of the love of Christ in dying for sinners for he who is grosly ignorant of these things as also of the difference between the Sacramental elements and actions and what is spiritually intended by them can never be able to discern the Lord's body but above all he must be sure to know practically and experimentally Christ crucified in this Sacrament 2 dly He must examine his faith as 1 Whether he be in a state of faith a believer which he may know by his being a new Creature 2 Whether he do upon this particular occasion exercise the Grace of faith but especially whether he doth heartily assent to the truth of the Gospel and whether he does heartily close with Christ in the Gospel 3 His repentance whether it be such as doth break his heart as well from sin as for sin which hath broken and crucified the body of his dear Redeemer 4 His love whether this doth fill him 1 with admiring thoughts of the love of Christ in dying for him greater love than this hath no man seen 2 With readiness and resolution to suffer yea dye for Christ if called to it 5 New obedience which may be known to be such 1 By the spring from whence it doth flow the Grace of God or the new nature 2 By the manner of its being performed sc. in a spiritually-natural way with delight and zeal 3 By the rule of it the Law spiritually interpreted 4 By the end of it the glory of God and that person who finds himself thus qualified may come and welcome to the Lord's table so let him eat of that bread and drink of that cup. CHAP. IV. Of things to be pray'd for in the Lords-Prayer in 10 Articles with their Explanation From A. 98. to the end A. 98. PRayer is an offering up of our desires to God for things agreeable to his will in the name of Christ with confession of our sins and thankful acknowledgment of his mercies To. 2. Hom. VII p. 1. Prayer is necessary for all men at all times and in all places Be fervent in prayer assuring our selves that whatsoever we ask of God the Father in the Name of his Son Christ and according to his will he will undoubtedly grant it p. 2. In all our necessities direct our prayers to him call upon his holy Name desire help at his hands and at none others He is able will help us hears understands better than our selves what we lack and how far we have need of help Hom. IX Be sure that in all prayer your minds be devoutly lifted up to God else your prayers are to no purpose Hom. XVII All good things came down to us from the Father of light Jesus Christ his Son and our Saviour is the mean by whom we receive his liberal goodness in the power and virtue of the Holy Ghost we be made able to receive his gifts and graces Expl. 98. Concerning Prayer there are two things to be noted 1 the name 2 the thing it self The name of that which is here described is Prayer a term more comprehensive than invocation which is only vocal Prayer for it doth comprehend in it Invocation Petition Confession Thanksgiving Supplications and Intercessions whether expressed in words or only pent up in a devout breast 2 For the thing it self we have 1 the necessary Requisites of Prayer 2 The ordinary sorts and kinds of it Necessary Requisites are 1 st that it be an offering up of our desires to God and this is essential to all Prayer that there be a holy motion of the will towards God in pious and devout desires though these should never be framed into words Internal or heart-Prayer in some cases is all that God requires and therefore he will graciously accept of it But this spiritual Sacrifice must be presented only to God for 1 He only knows and can supply our wants 2 Faith and Prayer must go together and faith is only to be in God 3 The Lords Prayer doth only send us to God and no other But then c. See Expl. 99. A. 99. The whole Word of God is of use to direct us in Prayer but the special Rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer To. 2. Hom. VII p. 3. What better example can we desire to have than of Christ himself who taught his Disciples and other Christian men first to pray for heavenly things and afterwards for earthly things as is to be seen in that Prayer which he left unto his Church commonly called the Lords-Prayer Expl. 99. 2 dly 'T is essentially necessary to Prayer that it be only for things agreeable to Gods will 1 The whole Will of God in general As men must not make their lust their end in begging any thing of God for those who ask that they may consume what they ask upon their lust do ask amiss for the end so neither their fancy their
for the sakes of some in a remote Corner whose souls welfare I greatly desire where they want those helps some others enjoy many are poor others unacquainted with or loth to buy good books and where this particularly for the sake of the Author who drew his first breath there may likely be received with greater kindness and read with better care I am not ignorant that others have done well before both formerly and lately in oâ—e and another way for the explication of these common but greatest matters collected out of Holy Scripture and laid together in a small room by men of skill in the truest method that the weak may soon understand and remember them which I heartily rejoice in Yet had I been more timely considerate enough this might have appeared abroad e're some of those larger and much commended were published However now it cannot be unseasonable in this debauching age to contribute a further aid for the sound principling of hopeful youth Here likely will be some advantage either for matter or manner suggested which others have not took notice of for the opening or evidencing of Truth and recommending particulars as at one sight to our prospect Besides some may receive satisfaction and take pleasure to see here the Harmony and fair agreement of these Principles with those our Forefathers zealously profess'd to hold at the beginning of our Reformation from Popery in King Edward the Sixths and Queen Elizabeths days 'T is plain from a view of what is here annexed and presented to us as attesting these several Aphorisms or Propositions that the Articles and Homilies of the English Church under the particulars speak the same things These then are such Institutions of a Christian man as are consonant to Holy Writ the sober and wholesome Doctrines of those Protestants who liv'd in these Kingdoms before us and I hope will find entertainment with our posterity when we go to rest with our Fathers For I suppose it is easie to discern through all disingenuous aspersions that whoever drew them up in our age and by what warrant they are so far from being Novelties to Reformed English men that they materially had in the former age the Authority of a Convocation and an Act of Parliament Be sure the most learned and godly Primate Usher soon after their first publication did highly value them thus digested by several learned Divines in the order they be here explain'd And another very reverend and holy person yet alive in the Confession of his Faith printed twenty years ago cap. 2. S. 3. did declare He heartily approv'd of this Form of sound words and of all therein contain'd affirming that He took it for the best Catechism that ever he saw and the A. s contained for a most excellent sum of the Christian Faith and Doctrine and a fit Test to try the Orthodoxness even of Teachers themselves Such Testimonies might perhaps occasion this labour in the Explanation of them Which I do here present to you as the Author lest it penn'd for his own private use in his Catechetical teaching of those committed to him I liked not to make any addition or alteration though had he liv'd and ever thought of publishing it as it is not unlikely he might have done for the same charitable use it is now design'd no question but it would have been all better proportion'd enlarg'd and alter'd yea and if needful put into a more comely dress This I conceive was the only draught of it which I the rather intimate that if any defects or mistakes be found in this Explanatory Comment there may be no unkind reflection made upon him who went to Heaven some time since And whiles upon Earth shew'd himself both in the University and elsewhere to be one of good learning and true holiness a fervent preacher and real practiser of the Duties herein explain'd and particularly of so sweet and peaceful temper that his moderation was known unto all those who did familiarly converse with him There be other Notes of his with these left to my disposal and some of those practical Sermons upon some Texts of Scripture on which I find not any in the late printed Catalogues or but few to have treated which as they are desired earnestly by some so if they are by more thought useful may in time come abroad This such as it is will I hope be no disparagement to him that is gone but give us to understand he had clear Notions of the main points of Religion which he made his own business and which if they peculiarly young ones into whose hands it shall come be inclin'd cordially to embrace by the heedful reading and perusing hereof it will help to perpetuate the memory of the just deceased and be matter of rejoicing to his surviving Brother who is really desirous to serve you in love R. A. Aug. 2. 1675. In the Principles of Religion are considerable the I. End Gods glory and mans happiness A. 1. C. I. II. Means or Rule Scripture A. 2. requiring A. 3. I. Faith concerning God in his Essence A. 4 5. Subsistence A. 6. Operations which are his Decrees or purposes A. 7. the execution of them by Creation respecting All A. 9 11. Providence respecting Man A. 10 12. Man Created by God A. 13. Faln by sin describ'd in general A. 14. special from its act A 15. subject A. 16. effects sinfulness A. 17 18. misery A. 19. Restored by Grace where of the Covenant of Grace A. 20. Redeemer who is described A. 21. who became man A. 22. who executeth offices A. 23. of Priest A. 24. of Prophet A. 25. of King A. 26. both in his state of Humiliation A. 27. both in his state of Exaltation A. 28. Participation of the benefits of Redemption by the Spirit A. 29. in effectual Calling A. 30. where of the Nature of it A. 31. Benefits A. 32. in this life primarily Justification A. 33. Adoption A. 34. Sanctification A. 35. secondarily Assurance c. A. 36. at death A. 37. resurrection A. 38. II. Obedience to Gods revealed Will A. 39. C II. In the Law summ'd up in the Ten Commandments A. 40 41 42. wherein of The Preface A. 43 44. The Precepts I. A. 45 46 47. II. A. 48 49 50 51 52. III. A. 53 54 55 56. IV. A. 57 58 59 60 61 62. V. A. 63 64 65 66. VI. A. 67 68 69. VII A. 70 71 72. VIII A. 73 74 75. IX A. 76 77 78. X. A. 79 80 81. Mans impotency to perform this Duty A. 82 83 84. Gospel requiring and enjoining C. III. Graces A. 85. Faith A. 86. Repentance A. 87. Ordinances A. 88. Word How effectual A. 89. read heard A. 90. Sacraments How effectual A. 91. Describ'd A. 92. Divided A. 93. Baptism What A. 94. To whom A. 95. Lords Supper What A. 96. How received A. 97. Prayer described A. 98. C. IV. ruled by the Lords Prayer where in the Preface A. 100.
e. they became mortal and subject unto death having in themselves nothing but everlasting damnation both of body and soul. O what a miserable and woful state was this that the sin of one man should destroy and condemn all men that nothing in all the world might be lookt for but only pangs of death and pains of Hell Expl. 19. Concerning this A. 't is observable in the general That mans losses by the sall do reach as far as the guilt of that first disobedience whereby he fell namely to all mankind yet more particularly 1 st Adam lost and we in him and with him communion with God and the loss of this is a treble loss 1. Of Gods sweet and gracious presence and company and that in a most immediate manner as one friend is personally present with another 2. Of converse with God for whilst God and man were together in Paradise and man continued innocent their society was not like that of the Quakers in their Silent-Meetings but there would have continued such familiarity betwixt them as is betwixt two loving friends they would have walked together and talked together for if God did use that familiarity with Moses Exod. 33.11 since the fall much more would he have continued it with Adam and his posterity if they had never fal'n 3. From this sweet company and converse would have sprung up in the heart a continual satisfaction and delight to the soul of man for man yet continuing like God he could not but love him and delight himself in this sweet intercourse 2 dly The sinful posterity of Adam till interested in Christ are actually under the wrath of God for God is angry with the wicked every day and actually under the curse because under the Law not under Grace 3 dly Man in this state is continually liable to have the curse executed upon him every moment and has no protection at all either against the miseries of this life or the pains of hell A. 20. God having out of his meer good pleasure from all eternity elected some to everlasting life did enter into a Covenant of Grace to deliver them out of the estate of sin and misery and to bring them into an estate of salvation by a Redeemer Artic. xvij Predestination to life is the everlasting purpose of God whereby before the foundations of the world were laid he hath constantly decreed by his counsel secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them to everlasting salvation as vessels made unto honour Homil. xij Behold the goodness and tender mercy of God he ordained a new Covenant and made a sure promise thereof namely that he would send a Messias or a Mediator into the world which should make intercession and put himself as a stay between both Parties to pacifie the wrath and indignation conceiv'd against sin and to deliver man out of the miserable curse and cursed misery whereinto he was fal'n head-long by disobeying the will and commandment of the only Lord and Maker Expl. 20. In which A. we have 1 st Gods eternal purpose and absolute decree whereby he hath singled out or chosen some of mankind upon whom he is resolved to bestow eternal life and that out of his meer free grace without any foresight of faith obedience perseverance or any other condition as a cause or motive inducing him to make this choice nay the decree it self is not founded in the merits of Christ but purely in the love of God though as for all the blessed effects of this decree as reconciliation pardon justification adoption sanctification salvation c. are actually received and enjoyed by the elect only upon the consideration of the merits righteousness and satisfaction of Christ. Yet more distinctly and for order sake we may conceive of these two things in Gods decree of Election 1. Gods most wise design to advance the glory of his free-grace in bringing many sons to glory 2. That God of his free grace had singled and culled out a certain distinct number of persons for the enjoyment of this glory Now this very act of Gods picking and culling out those particular persons whom he designed to save is that we call very properly Election Neither did this grace of God only appear in making this choice and then in leaving his chosen ones to get eternal life and heaven as they could but 2 dly He did also pitch upon an effectual means or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life and this was by entring into a Covenant of Grace with Christ the second Adam and the Mediator of the new Covenant and in Christ with all believers that whosoever should believe on the Son of God he would give unto them eternal life and that they should never enter into condemnation Hence I infer 1. That it is the free grace of God and not the free will of man that maketh one man to differ from another Paul from Iudas 2. That the praise and glory of this difference is to be ascribed not unto man but unto God Not unto us O Lord c. A. 21. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and man in two distinct natures and one person for ever Artic. xviij They also are to be had accursed who presume to say that every man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his life according to that Law and the light of Nature For the holy Scripture doth set out unto us only the name of Jesus Christ whereby men must be saved Hom. x. p. 2. Reprobates perish through their own default Christ Jesus as he is a rising up to none other than those who are Gods Children by Adoption so is his word yea the holy Scripture the power of God to salvation to them only that do believe it Expl. 21. There are three things to be noted in this A. 1. That the Redeemer of Gods Elect is God as well as Man 2. Man as well as God 3. Both God and Man in one person 1. He is God for he is the Son of God not by Creation as Adam was nor by natural generation as we are all the Children of Adam but by eternal generation so as that God the Father who begat him was not before him in time And he was God that his Godhead might keep his humane nature from sinking under infinite wrath when he suffered for our sins that he might have power to raise himself from the grave and rescue himself out of the jaws of death that the dignity of his person might render his sufferings obedience intercession and satisfaction of infinite value and efficacy for the procuring of eternal life for his people and that
applying of the Redemption purchased by Christ to all those whom he has redeemed by his blood Not that the Spirit may be said to believe in the elect but that he doth work that faith in them whereby they as Members are united to Christ their Head and so do mystically and spiritually but really become one with him for they that are thus joined to the Lord are one spirit and so being one with Christ what was done for them by Christ as their Mediator Head and Husband is accounted as done by themselves he having pay'd their debt as their Surety they receive their discharge and shall never come into condemnation or be cast into Prison after they are once thus one with Christ and effectually called by the Spirit A. 31. Effectual Calling is the work of Gods Spirit whereby convincing us of our sin and misery enlightning our minds in the knowledg of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Artic. X. The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will Hom. II. Of Alms p. 2. The good deeds of man are not the cause of making him good but he is first made good by the Spirit and grace of God that effectually worketh in him and afterward he bringeth forth good fruit God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offer'd his grace especially and they have so received it fruitfully that though by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience to Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life Expl. 31. That we may the better know what effectual Calling is we are to consider of a double Call which doth many times prove ineffectual as 1. Outward in the preaching of the Word and the voice of the Rod or any Providence whatsoever which doth call men to repentance faith and holiness but notwithstanding all these outward Calls there are Millions in the world who turn the deaf ear to God and will not return to him by repentance nor come to Christ by faith 2 dly There is an inward Call which is no less ineffectual than the former and it is the Spirits Call as when he proceeds no further than that which Divines call a common work as 1. Common illumination or some kind of floating knowledg in the head concerning the word of God and spiritual matters and no doubt but many men who have wicked hearts and lead bad lives may be well stored with gifts of this kind as Iudas for one 2. Some kind of flashy affections excited and stir'd up in the Soul towards good things called foretasts of the powers of the world to come and such was in Herod and Balaam 3. Some kind of faint languishing inclinations in the will to obedience such as Herod had when he did many things 4. Some kind of sense of sin both in its guilt and horrour such as Iudas had and yet notwithstanding all this inward work of the Spirit his Call may be ineffectual And if all this may be without success then no wonder if the Arminians Call that of moral suasion or of arguments do prove no better But then 2 dly There is another inward Call of the Spirit which is effectual to the Elect sc. that whereby the Spirit doth not only call but enable them to come at his call as when he doth renew the mind and change the will sanctifie the heart purifie the conscience and affections and doth work a lively faith in such persons and repentance from dead works A. 32. They that are Effectually called do in this life partake of Justistification Adoption Sanctification and the several benefits which in this life do either accompany or flow from them Artic. xvij They through grace obey the Calling they be justified freely they be made Sons of God by Adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Expl. 32. Into the nature of these particular Benefits of Effectual Calling there will be occasion to enquire hereafter but as to the certainty of the thing that all that are effectually called shall partake of these is evident from these grounds 1. In that Christ did purchase these benefits not for himself but for them nay he had never laid down such a price in his Fathers hands but for the sake of Believers 2. The tenour of the Covenant of Grace doth ascertain this for when God the Father and Son did treat together concerning the redemption of the Elect it was upon these terms sc. That upon the Sons undertaking to satisfie both the Law and Justice of God and upon the full performance of this undertaking all those that do believe in Christ though by nature they had been children of wrath as well as others should upon their believing be justified adopted sanctified and saved 3. Upon their believing they do receive Christ and he gives himself freely to them and how shall they not with him have all things else they stand in need of A. 33. Justification is an Act of Gods free-grace wherein he pardoneth all our sins and accepteth us as righteous in his fight only for the righteousness of Christ imputed to us and received by faith alone Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and not for our own works or deservings To. I. Hom. III. Because all men be sinners and offen-ders and breakers of his Law and Commandments therefore can no man by his own acts works and deeds seem they never so good be justified and made righteous before God but every one is constrained to see for another righteousness and this which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allow'd of God for our perfect and full justification Part 3. Our works do not merit or deserve remission of our sins and make us of unjust just before God but God of his own mercy through the only merits and deservings of his Son Jesus Christ doth justifie us Nevertheless because Faith
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
and Justice not to treat with man in order to his being received into favour again but only in and through a Mediatour and because infinite wisdom could not find out a fitter than he who was God-man God was therefore pleased in the riches of his grace and mercy to pitch upon this way of recovering lost man sc. by faith in Christ who is mediator between God and man And although the Law of works did not accept of repentance upon the breach thereof yet the Law of faith doth or the Covenant of Grace doth as well require repentance toward God as faith in our Lord Jesus Christ. But then this repentance must be qualified as is exprest in the A. sc. It must be repentance unto life not a dead repentance but such as brings forth suitable fruit namely that which is unto holiness and the end everlasting life And then in the next place God requires a diligent use of all the means of grace these being the conduit-pipes whereby Christ and Grace and the Spirit and all the spiritual benefits of our redemption are ordinarily communicated unto us for though the want of these may not damn any but other sins where those that want them are not in the fault that they want them as those that want the means of grace and have only the Light of nature will not be condemned for what they want but for not glorifying God according to what light they have though it be but from the dim candle of nature so those that have these means and neglect them will have the greater damnation for This is the condemnation that light is come into the world and men loved darkness rather than light Io. 3.14 From all which may be infer'd 1 That the light of nature or the dim candle of corrupt reason is not sufficient to guide a man to Heaven for if it were faith would have been superfluous and Gospel-revelation concerning our redemption by Christ needless 2 That in order to salvation it is not enough for a man to believe the truth of the Gospel but he must also accept of the terms of the Gospel or Christ in the Gospel sc. faith and repentance i. e. He must accept of Christ in all his Offices and accordingly yeild subjection to him and he must repent of all his sins so as to bring forth fruit meet for repentance for a fruitless or a dead repentance will never carry a man to heaven 3 That Christ is communicative of his Grace for therefore hath he appointed means of Grace for the conveying of Grace to his members he is not a fountain sealed but a fountain open'd 4 That it is the duty of Christians to attend diligently upon the Ordinances of Christ for not only the necessity of the end requires it there being no other ordinary way for the obtaining of the end but by these means but also the obligatory power of Gods Command 5 That those therefore are enemies to their own salvation and redemption by Christ that do wilfully neglect the use or deny the necessity of Christs Ordinances 6 That if Christians be never the better for Christ and by what he has done for sinners they may thank themselves for God has prescribed means whereby they may reap benefit from the undertaking of Christ if then they do miss of life and salvation 't is because they will not come to him that they may have life 7 That Christians had need to beg of God that his good Spirit may move upon the waters of the Sanctuary that in and through Christ they may prove effectual for healing A. 86. Faith in Jesus Christ is a saving-grace whereby we receive and rest upon him alone for salvation as he is offered to us in the Gospel Hom. IV. p. 1. Of Faith It consisteth not only in believing that the word of God is true But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ hanging only upon him and calling upon him ready to obey and love him It being the first coming unto God whereby we are justified P. 2. By faith only not that the said justifying faith is alone in man without true repentance hope charity dread and the fear of God at any time or season But to take away clearly all merit of our works and wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious blood-shedding This faith the holy Scripture teacheth us this is the strong rock and foundation of the Christian Religion this Doctrine all old and ancient Authors of Christs Church do approve This Doctrine advanceth and setteth forth the true glory of Christ and beateth down the vain-glory of man This whosoever denieth is not to be accounted for a Christian man nor for a setter forth of Gods glory but for an adversary to Christ and his Gospel and a setter forth of vain-glory Not that this our own act to believe in Christ which is within us doth justifie us For this were to count our selves to be justified by some act or vertue that is within our selves But we must renounce the merit of faith c. and trust only in Gods mercy and that sacrifice which our high Priest and Saviour Christ Jesus the Son of God once offer'd To. 2. Hom. XI Unfeigned faith is the only mean and instrument of salvation required on our parts Expl. 86. In this description of faith there are several things observable as 1 concerning the object of it and this is Jesus Christ not only as God though therefore he is to be believed because Truth it self nor only as God-man though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation but as being God-man he is constituted Mediator betwixt God and man and by vertue of his Mediatorship doth execute the office of a King of a Priest and of a Prophet in order to the Salvation of all those who do believe in him or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel and thus considered he is proposed as the object of saving Faith yet because without shedding of blood there is no remission and because we are said to have redemption through his blood therefore Christ crucifi'd is the most peculiar object of this faith 2 Concerning the act of this faith 't is to be noted that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ for true saving faith may be without this full assurance but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd namely cheerful submission both to his Scepter and to his Cross and hereupon the affections those everlasting gates
to Water Cream Salt Oyl and Spittle c. Nor diminishing from the other As they do when they deprive the people of the Cup. 2 They differ in their order for Baptism is the first Sacrament of the Gospel because it is to be administred when a Christian or the Infant of one or both believing Parents is solemnly to be admitted a member of Christ's visible Church but the Lord's Supper is to follow this 3 In frequency Baptism is to be administred but once because a man can be born but once spiritually as well as naturally and this Sacrament is a seal of this spiritual birth when the inward Baptism of the Holy Ghost is accompanied with the outward of Water which by the way being both inward and outward may be called the Doctrine of Baptisms but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul may and must be often because we often stand in need of it 4 In the form of administration Baptism being in the Name of Father Son and Holy Ghost because we are to be baptized into all the three persons in the Godhead but the Supper in these words take eat this is my body c. 5 In Baptism is sealed to us and represented our dying unto sin and living unto righteousness especially in those of years-that are baptized but in the other Sacrament Christ dying for our sin is represented and confirmed to us 6 Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace 7 In Baptism we solemnly engage to be the Lords and to be entirely his and in the Supper we renew this engagement and not only our renewal of our vow but our Baptismal vow should be frequently and seriously considered especially in a time of Temptation and Apostacy A. 95. Baptism is not to be administred to any out of the visible Church till they profess their faith in Christ and obedience to him but the Infants of such as are members of the visible Church are to be baptized Engl. Artic. XXII The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the institution of Christ. Expl. 95. 'T is here observeable that Baptism is not to be administred 1 st to Infidels or unbelievers whilst such as Jews Turks and Pagans for those are not to be solemnly admitted into the visible Church who have no precedent right by virtue of the Covenant of Grace to such admission but 2 dly 'T is to be administred to these two sorts of persons 1 Those who have not yet been baptized and do make a credible profession of their faith in Christ and obedience to his Gospel which was required of converted Gentiles in order to their Baptism and will be of converted Jews when they are to be re-ingrafted into the true olive yet is this no plea for the practice of Anabaptists who defer the Baptism of their Children till they can make a profession of their faith where one or both the Parents is a visible member of the Church For 2 Infants of visible professors are to be look'd upon as members of the Church visible and there are to enjoy this Church priviledge else such Infants would be in a worse condition now than formerly A. 96. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Gods appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by faith made partakers of his body and blood with all his benefits to their spiritual nourishment and growth in grace Artic. XXVIII It is a Sacrament of our Redemption by Christs death Insomuch that to such as rightly worthily and with faith receive the same the bread which we break is partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be prov'd by holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions Expl. 96. When 't is here said the Lord's Supper is a Sacrament we are to understand no more by a Sacrament then that 't is a seal of the righteousness of faith so that those persons who do run to the righteousness of works or or of the Law in order to justification they run out of the tenour of the Covenant of Grace in which only the righteousnâ—ss of faith is sealed to the believer More particularly in this great Gospel-ordinance of the N. T. We have 1 the Sacramental signs Bread and Wine not Bread only or Wine only but both hereby noting that we have in Christ whatever is needful whether for support or comfort to life everlasting 2 The thing outwardly represented by these two elements sc. Christ's body and blood by the Bread his body so that the Papists who stick so close to the letter might with as much shew of reason conclude that Christ's body was turned into Bread as that the Bread was turned into his body And by the Bread broken is signified his body being wounded and broken and by the Wine his blood and by the pouring forth of the Wine the shedding forth of his blood without which no remission 3 The Sacramental actions sc. giving and receiving whereby is noted not only that he gave himself for sinners but that he gives himself to believers and that as by the bodily hand they receive the Bread and Wine so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel 4 The spiritual signification of the whole sc. the righteousness of Christ and all the benefits of his Mediatory undertaking made over and sealed to them in the Covenant of Grace who do by faith apply these to themselves so that every worthy Communicant may say Christ dyed for me c. 5 The authoritative design of all this to this very end and purpose by Christ himself who alone can appoint Gospel Sacraments because he alone can bestow that Grace of which Sacraments are but the Conduit pipes 6 That worthy Receivers are partakers of Christ's body and blood not in a gross and corporal but in a spiritual manner for if the Bread were the real body or flesh of Christ which we eat in this Sacrament then it would be no Sacrament at all because the sign and thing signified would be really the same 7 The advantages hereof are the pardon of sin sealed assurance of God's love spiritual joy comfort refreshment nourishment and growth in Grace A. 97. It is required of them that would worthily partake of the Lords Supper that they examine themselves of