and setting up the Opinions of their own hearts The three Heads whereby the Scriptures distinguish the true God from all false and feigned gods 1. That God is a Spiritual Essence Eternal of infinite power wisdom and goodness 2. That God did not onely make all things in six days of nothing but also that they are still preserved and governed by his wisdom and providence nothing coming to pass by Chance or Fortune 3. That God is perfectly just and perfectly merciful The whole Scripture may be divided into the Law and the Gospel somtimes called the Old and New Covenant both which make but one in substance though they are two in circumstances or administration So that the New agreeth with the Old in respect of God in these particulars 1. The same is the Author of both Covenants 2. The same parties are joyned in both Covenants that is God Man 3. The same is the Mediator of both Moses indeed is called the Mediator of the Old Testament but as a Type onely of the true Mediator Christ So that there is but one mean of reconcilement one faith one way of the salvation of all who have been or shall be saved even from the beginning of the world unto the end Heb. 13.8 4. The principal Conditions whereby we are bound unto God and which are called the substance of the Covenant are both before and after Christ all the same for in both God promises remission of sins to believing and repentant sinners in both men are bound to repent and believe Thus the Promise of Grace is in both the same that is Remission of sins the giving of the Holy Ghost or regeneration and life everlasting to be given by and for Christ the Mediator to those onely who believe understand it not in particular of the circumstances of grace but in general of grace it self which was promised How the old new Covenant differ in respect of God 1. In the Promises of Corporal benefits for in the Old they were special certain and definite in the New they are onely general 2. In a circumstance of the Promise of Grace for in the Old they were reconciled to God and for the Messias sake who should come or be exhibited we in the New are saved for him being come and exhibited 3. In the signs or symboles of the Promises in the Old were many and divers signs and Sacraments in the New few and plain even Baptism and the Supper of the Lord. 4. In the old Covenant were types and figures of good things to come and so all things were the more obscure and dark in the new is an accomplishment and exhibiting of these things and so all things more clear 5. In the Old the pouring out and effusion of the gifts of the Holy Ghost is more narrow and sparing in the New more large and plentiful 6. The Old was but for a time during until the coming of the Messias the New is for ever How the old and new Covenant differ in respect of men 1. In the Old the Church stood bound to the obedience of the whole Mosaical Law Moral Ceremonial Civil or Judicial in the New we are bound onely to the Spiritual or Moral worship and the use of the Sacraments 2. The Old was made and tyed to one certain Nation the people of Israel but the New belongeth to all Nations the Church is Catholick and Universal Such things as may rightly be gathered from the Scriptures are even as if they were written therein For in the Scriptures 1. Some things are not indeed and yet are said to be as that God sitteth that he hath eyes ears hands mouth and such like 2. Some things are indeed and yet are not said to be expresly so that though the same words be not there yet the Doctrine is as that the holy Ghost is God that he proceedeth equally from the Father the Son That there are two Sacraments That Christ is God of himself Consubstantial with the Father and yet indeed these are there plainly enough expressed though not in the self-same and just so many words 3. Some things neither are neither are said to be as that an Image and an Idol are things different in themselves 4. Some things are and are said to be as that there is one God and one Mediator between God and Man As the Scripture is the pure word of God so this word is onely properly and truly the right sense and meaning of the Scripture For except that be warily observed and carefully found out there may seem in some words to be matter 1. Of Falshood as when it is said That the Son knoweth not the day of Judgement Mat. 13.32 that is as he is Man 2. Of Heresie as that the Father is greater then the Son Joh. 14.28 Christ being taken again in the same sense 3. Of Contradiction as betwixt that which Christ said My Father is greater then I and that which the Apostle said that Christ Jesus thought it no robbery to be equal with God Phil. 2.6 in all which senses respect must be had to Christ either as he is Man or as he is God Hereticks and other wicked men falsifie the word of God four ways 1. By leaving out something of moment out of the Text. 2. By adding somewhat of their own which may make for them 3. By perverting it which they do two ways 1. By taking that literally which is meant figuratively 2. By taking that allegorically which was spoken properly 4. By misapplying or turning the places which they alledge to another thing then was intended by the Holy Ghost All sorts of men are bound to have knowledge in the Scripture for these Reasons 1. Because God hath appointed such as are Governors over others to be Teachers of them that belong to their charge therefore none ought to be without knowledge Eph. 6.4 Gen. 18.19 2. Ignorance is the cause of all error because the natural man perceiveth not the things that are of God 3. The want of knowledge is the cause of sundry fearful Judgements spiritual temporal Hos 4.4 6. both inward outward Is 1.3 7. The Scripture is difficult in four respects 1. In regard of the matter Many profound and deep mysteries are contained therein as the Trinity of persons in the Unity of the Deity and the Hypostatical Union of the two Natures of Christ in one person yet so plainly opened in Scripture as we may well believe these things to be so though we cannot fully conceive how they should be so 2. In regard of the maner of writing Many abstruse phrases are therein as divers Hebraisms Metaphors Allegories and other Tropes and Figures which by diligent study of the Scriptures and careful use of the means may be found out 3. In regard of the persons who reade them Natural men are not capable of the things of the Spirit of God 1 Cor. 2.14 he that is Spiritual discerneth all things 1 Cor. 2.15 for God
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
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
and the destruction thereof not long after shew the same 3. Christ was a new High Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the coming of this worthier 4. Christs coming made us to be of age when as before men were children and nothing differing from servants Again the Ceremonial and Civil or Judicial Laws are wholly abrogated as touching obedience so that there is no necessity any more of observing them 1. Because they were to continue onely unto the coming of the Messias Gen. 49.10 Eph. 2.14 2. Because the Messias being exhibited the Types cease such as were the Ceremonial Laws Col. 2.17 yet is not the Moral Law in like maner abrogated for this after Christ was exhibited ceased indeed as touching the curse and constraint but not as touching obedience for Christ fulfilled not the Law and redeemed us from the curse of it that we should continue and persist in sins and enmity with God The use of the Ceremonial and Judicial Laws against Anabaptists that would shut the Old Testament out of the Church of Christ and under pretence of his Spirit be a Law unto themselves 1. The first and principal use of the Ceremonial and Judicial Laws of Moses was to serve as a Schoolmaster unto Christ and his Kingdom 2. By these God would have his own people sorted out from others for his own glory and their salvation 3. Obedience or the observing of the Moral Ordinances 4. An exercise and a testification of their obedience towards God 5. Unto most of the ceremonies such as signifi'd Christs benefits was proper peculiar the sealing of Gods Covenant or the confirmation of faith to signifie what benefits God would give by the Messias to believers 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias 7. Although they are now so abolished as the observation of them is not now required as concerning the Types yet these things are perpetual which are signified by them and therefore are a confirmation of the new Testament as well as the Oracles Prophesies of the old concerning the Messias his kingdom for types are visible promises The difference betwixt the Moral Ceremonial Civil or Judicial Laws 1. The Moral Law is known by Nature Rom. 2.15 and from the Creation because Men and Angels were created according to the Image of God The Ceremonial and Judicial Laws are not known by Nature but are instituted according to the diversity of causes and circumstances 2. The Moral Law was published and written by God himself and using the mediation of Angels which was not altogether so with the other Laws 3. The Moral Law bindes all men and in part the Angels also the Ceremonial and Judicial Laws were onely prescribed unto the people of Israel 4. The Moral Law was first given as most worthy the other afterward as not so much to be regarded in respect of it 5. The Laws of the Decalogue are perpetual the other were delivered at a certain time and again abolished Thus the Moral Law engraven in Tables of Stone was kept in the Ark which was a sign that it should last perpetually but the other Laws were to last onely to the fulfilling of all by Christ 6. The Moral Laws speak of both internal and external obedience the other of external onely albeit neither doth this please God without the internal and moral obedience 7. The Moral Laws are not limited by certain circumstances but are general the Ceremonial and Civil Laws are more special 8. The Ceremonial Law hath been oftentimes broken without sin but the Moral Law never without some special countermand from God as when Abraham was bid to kill his Son and the Israelites to rob the Egyptians Exod. 12.36 9. The Ceremonial and Civil Laws are types or figures of other things for whose cause they were ordained the Moral signifie or prefigure nothing but are signified by the Rites and Ceremonies 10. The Moral Law being neglected maketh men worse then Infidels yea then bruit beasts Isa 1.3 but the Ceremonial neglected made men onely worse then the servants and peculiar people of God 11. The Moral are the principal service and worship of God The Ceremonial and Civil serve for the Moral Ordinances that obedience to them be rightly performed 12. The Ceremonial Law was very chargeable and costly burthensom and grievous but the Moral Law requireth onely the right disposition of the heart and then obedience in practice will easily follow 13. The Ceremonial give place unto the Moral the Moral give not place unto the Ceremonial The Moral Law the Natural Law and the Decalogue do differ thus 1. The Decalogue is the sum of the Moral Laws which are scattered throughout the whole Scriptures 2. The Natural Law doth not differ from the Moral in nature not corrupted but in nature corrupted a good part of the Natural Law is darkned by sins and but a little part onely concerning the obedience due to God was left remaining after the Fall for which cause God hath in his Church repeated again and declared the whole Sentence and Doctrine of the Law The difference between the Law and the Gospel 1. In the maner of their Manifestation The Law is known by Nature the Gospel was manifested from above the Law is Natural and was in mans Nature before the Fall but the Gospel is Spiritual revealed after the Fall in the Covenant of Grace 2. In their Matter or Doctrine The Law teacheth us what to do and perform the Gospel teacheth how we may be such in Christ 3. In their Promises The Law promises eternal life and all good things with a condition of our own proper and perfect righteousness and obedience remaining in us the Gospel promiseth the same with a condition of Faith in Christ whereby we embrace his obedience performed for us Now with this condition of Faith is joyned by an indissoluble knot and bond the condition of new-obedience Thus the Law promiseth life to the worker and doer of it Rom. 10.5 but the Gospel offereth salvation to him that worketh not but believeth him that justifieth the ungodly Rom. 4.5 not considering Faith as a work but as an instrument apprehending Christ by whom we are made righteous So the Law sets forth Gods Justice in rigor without Mercy but the Gospel sets out Justice and Mercy united in Christ therefore the Law is called the Ministery of condemnation and of death 2 Cor. 3.7 9. but the Gospel shews mercy to mans sins in and by Christ if we repent and believe Thus the Law requireth a perfect righteousness within us but the Gospel revealeth our acceptance with God by imputed righteousness In like maner the difference between the Righteousness of the Law that of Faith stands thus 1. The Law requireth it of our selves but Faith calleth us from our selves to seek it in Christ 2. The Law requireth us to observe and do all
Faith unto the Sacrifice of Christ finished on the Cross as to the onely ground of our Salvation the Holy Ghost teaching us as much by the one and assuring us it by the other For as by Baptism God doth witness that we be received of him into Covenant through the communion of Christ and his gifts So by the Supper he assureth us that we be held and kept in until we be received into the heavenly life yet hath not God tyed his Grace to the Sacraments so that the want of Baptism doth not condemn but the contempt of it And this Covenant between God and man is a mutual Promise and Agreement made by our Mediator confirmed by solemn Tokens which are these Sacraments whereby God bindeth himself to remit their sins unto them that believe and to give unto them everlasting life for and by his Son our Mediator and men binde themselves to receive this so great a benefit with true Faith and to yield true obedience unto God The matter signed and signified in both Sacraments is Jesus Christ the Covenant of God and the Righteousness of Faith according to the Promise of the Gospel the Signs being as was said appointed of God to be as his Seals to confirm and assure us That he will give us according to his Promise the things which are signified and assured unto us by them The Rites and Ceremonies which are not commanded or are not instituted to this end as to be Signs and Tokens of the Promise of Grace are not Signs and Tokens of the Church for a Sign can confirm nothing but by his Consent and Promise from whom the thing promised and signified is expected and looked for no Creature therefore can institute any Signs or Pledges of Gods will And if in a Sacrament any other then the right outward Sign be used or though the right outward Sign be used yet if it be changed into the inward grace it ceaseth to be a Sacrament The right use therefore of the Sacraments is then when as the faithful keep those Rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in the Rites Persons and Ends the violating whereof breedeth an abuse Sacraments are as it were visible words in the institution whereof three things are to be observed 1. The Signs and Sacramental Rites 2. The Spiritual and invisible things signified by the Signs 3. The Analogy or Agreement of the Signs with the thing signified Three conditions required in true Sacraments 1. That they be ordained of God 2. That there be a Commandment of God for us to use them 3. That there be also a Promise by the which it is assured that we shall be partakers of the things that are represented by them Or thus God alone hath Authority to institute and ordain a Sacrament which institution containeth two things 1. The appointing and commanding of the Rites and Ceremonies 2. The Promise of Grace annexed to this Rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign that is with Faith and Repentance Again the conditions required in a Sacrament of the New Testament properly so called are these 1. It must have for the original cause Christ instituting 2. For the matter and form a visible Sign or Element and an audible form of words 3. For the end and benefit of it it is a Seal of saving Graces 4. For the extent of it it must be common and necessary to all Christians of what degree soever at one time or another In Sacraments the Signs differ from the things signified 1. In substance for the Signs are Corporeal Visible Earthly the things signified are Heavenly Invisible Spiritual 2. In the maner of receiving the Signs are received by parts of the Body and therefore also of unbelievers the things signified are received by Faith onely and the Spirit and therefore of the faithful onely 3. In the end or use the things signified are given for the possessing of life eternal they are indeed some part of the beginning thereof The Signs are received for the Sealing and Confirming of our faith concerning the things themselves 4. The things signified are necessary and necessarily received of all the Members of the true Church The Signs are received onely of them who are able to receive them To the difference of Sacraments from other sacred things appertain these two properties 1. That they are ordained and instituted of God 2. That they are instituted to this end that God may by them seal and assure unto us his Promise The Sacraments do differ from the Word in these particulars viz. 1. In substance nature as thus 1. Words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signs signifie according to a similitude which they have with the things signified 2. Words we hear and reade Signs we perceive by feeling seeing and tasting 3. Words signifie onely Symboles and Signs confirm also 2. In the Persons for the word of the Promise and Commandment is proposed without any difference to all To the unregenerate that they may either begin to believe and be regenerate or may be left without excuse to the regenerate that they may the more believe and be confirmed The Sacraments are given onely to the members of the Church The Word is preached to all at once the Sacraments are given to every member severally 3. In their Use for the word is the instrument of the Holy Ghost whereby he beginneth and confirmeth our Faith therefore the Sacraments must follow the word The Sacraments are the instruments of the Holy Ghost whereby he beginneth not but onely confirmeth our Faith and therefore the word is to go before them 4. In their Necessity the word is necessary and sufficient unto Salvation in them who are of an understanding age for Faith cometh by hearing but the Sacraments are not precisely and absolutely necessary unto all for not the want but the contempt of them condemneth 5. In the Maner of working the Sacraments by gesture the Word by speech declareth unto us the will of God 6. The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius Acts 10. but the Sacraments cannot be so without the Word 7. The Word is that which is confirmed by Signs annexed unto it the Sacraments are those Signs whereby it is confirmed 8. The Word is to be preached unto those onely who are of understanding but the Sacrament of Baptism may be given unto Infants so was the Sacrament of Circumcision in whose room Baptism succeeded but the uncharitable Anabaptist will not strike sail to this Truth The Sacraments and the Word agree in these particulars viz. 1. Both exhibite the same things unto us the same benefits the same grace the same Christ 2. Both are from the
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
not actually and to be born in the Church of believing Parents is unto Infants in stead of profession of Faith and Repentance Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate by making it but an idle Ceremony acknowledging indeed some of the ends and uses thereof but restraining the efficacy thereof and so take away the chiefest comfort and truest benefit the Church reaps thereby Many indeed are Baptized which receive not the Graces propounded and offered therein but the fault is not in that no Grace accompanieth that Sacrament but in that they receive it not but afterwards when they come to years of discretion they reject the Grace which appertaineth thereto What if some believe not shall their unbelief make the faith of God without effect God forbid Rom. 3.3 and Baptism is no natural means of working Grace as if the Grace which is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it but it is onely a voluntary instrument which Christ useth as it pleaseth him to work what Grace or measure of Grace seemeth best to him so as Grace is onely assistant to it not included in it yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it in respect whereof the Minister is said to Baptize with water but Christ with the Holy Ghost Mat. 3.11 So that unto true Baptism must concur a death unto sin in him that is Baptized and a new birth unto righteousness otherwise his Baptism is vain for it is not the washing away of the filth of the flesh but the stipulation of a good Conscience 1 Pet. 3.21 The use of this Sacrament without faith doth not save therefore with faith it doth save the want of this Sacrament doth not condemn yet so as that want be without contempt so some may be saved which are not Baptized but none can be saved which do not believe For the bare water in Baptism is not sufficient unto Salvation neither is it changed into the very Blood of Christ neither is the Blood of Christ present in the water or in the same place with the water neither are their bodies who are Baptized washed therewith visibly neither is the Holy Ghost by his vertue more in this water then elswhere but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spiritually sprinkled and washeth them with the Blood of Christ and useth this external Symbole or Sign as an instrument and as a visible word or promise to stay and stir up the faith of them who are Baptized Now all they and they alone receive Baptism to the right use who are renewed or renewing and are Baptized to those ends whereto Baptism was by Christ instituted And as the Covenant once made with God is also afterwards after sins committed perpetually firm and of force to the Repentant So also Baptism being once received confirmeth and assureth the Repentant all their life time of remission of sins and therefore it ought not to be reiterated nor deferred neither yet are all those who are Baptized with water whether they be of understanding or Infants partakers of the Grace of Christ for the everlasting Election of God and his Calling into the Kingdom of Christ is free And as for the wickedness of the Minister Baptizing it makes not the Baptism void or of no effect and force unto them so Baptized so that it be administred into the Promise and Faith of Christ and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks but onely must inform and instruct them with true Doctrine concerning Christ and Baptism Lastly touching the use of Godfathers and Godmothers it is not at all necessary nor by God required to the Sacrament of Baptism for Christ hath not in any of his Institutions so much as intimated the use of such Sureties and the whole Congregation are witnesses of the childes admission into the Church the Parents being bound to perform what is required for the childes education The words used in Baptism signifie 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead 2. That these three Persons confirm unto us by their own testification that they receive us into favor and perform that unto us which is signified by Baptism which is Salvation if we believe and be Baptized 3. That he which is Baptized is bound to the knowledge faith worship trust honor and invocation of this true God who is the Father the Son and the Holy Ghost Baptism comprehendeth 1. The Sign which is water 2. The Ceremony as the sprinkling of water 3. The things themselves which are 1. The sprinkling of the Blood of Christ and the imputation of his Righteousness 2. The mortification of the old man and putting on of the new 3. The quickning of the new man into a certain hope of the Resurrection to come by Christ 4. The Sign which not onely signifieth but also confirmeth 5. The Sign which hath that authority and power of confirming from the Commandment of God That Baptism testifies and confirms the will of God touching his bestowing Salvation on us may appear thus 1. Because we are Baptized in the Name of the Father of the Son and of the Holy Ghost that is we are assigned deputed and claimed to be his own 2. Because God hath promised Salvation to him who shall believe and shall be Baptized 3. By several Testimonies of Scripture as Acts 22.16 Mark 16.16 Rom. 6.3 Tit. 3.5 1 Pet. 3.21 The use of Baptism is twofold 1. It serves to be a Pledge or Token of Gods favor towards us 2. It serves to be a notable means of our death unto sin Baptism is a Pledge of Gods favor to us principally three ways 1. It sealeth to us the free pardon and forgiveness of our sins Acts 2.38 2. It is a Pledge of the vertue of Christs death Rom. 6.3 4. 3. It is a Pledge unto us of the life of Christ and of our fellowship with him Baptism is also a means of our death unto sin three ways 1. By putting us in minde of mortifying the flesh and crucifying our own corruptions 2. It causeth us to dedicate our selves wholly unto God in Christ 3. It causeth us to labor to keep and maintain peace and unity with all men but especially with Gods people To be Baptized into the death of Christ is 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To dye also our selves which is to mortifie the lusts of our flesh This mortification God promiseth us in Baptism and bindeth us unto it Baptism is a means of our sanctifying and cleansing in these respects viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ and sanctifying us by the
Spirit of Christ 2. In that it doth truly propound or offer the Grace of Justification and Sanctification to the party Baptized whence it is described to be the Baptism of Repentance for remission of sins Luke 3.3 3. In that it doth really exhibite and seal up to the Conscience of him that is Baptized the said Graces whereby he is assured that he is made partaker thereof Thus was Circumcision to Abraham Rom. 4.11 4. In that it is a particular and peculiar Pledge to the party Baptized that even he himself is made partaker of the said Graces therefore every one in particular is Baptized for himself By the Sacramental Rite of sprinkling in Baptism are signified two things 1. That our souls are sprinkled with the blood of Christ that is be indeed partakers of the Merit of his death by the which we obtain full forgiveness of sin 2. That we are regenerated into a new life therefore is Baptism called by Paul the laver of regeneration The washing in Baptism is of two sorts Mark 1.4 1. The washing of blood when we are washed by the blood of Christ which is the Remission of sins for the bloodshed of Christ 2. The washing of the Spirit when we are washed by Christs Spirit which is our renewing by the Holy Ghost that is The changing of evil inclinations into good and also to have in our will a heart a desire and endeavor to obey God which although not perfect in this life yet the beginning thereof is here in all the godly Observe principally and that always these two things in Baptism viz. 1. That it be rightly done wherein are required Some things as necessary Some things only as expedient 2. That it be seasonably done not carelesly posted over nor unnecessarily deferred The things necessary in the right performance of Baptism are these especially 1. That the childe be baptized by a Minister of the Word Matth. 28.19 2. That it be baptized with the Element of water the onely Element sanctified to this purpose John 3.5 3. That the form prescribed by Christ Matth. 28.19 be exactly used whereby the unity of the Godhead and Trinity of Persons is plainly set forth 4. That the proper Rite be used of applying the water to the body of the childe so as at least the face of the childe be sprinkled therewith The things expedient in the right performance of Baptism 1. That the childe be Baptized in a publike place where Gods people ordinarily meet together being set apart for the worship and service of God 2. That such a time be chosen out as an Assembly of Saints may be there present because Baptism is one of the solemn parts of Gods publike worship a pledge of our incorporation into the body of Christ and communion of his Saints Parents ought to make choyce of their childrens Names Gen. 17.19 Mat. 1.21 Luke 1.21 which are to be given them at their Baptism for these Reasons 1. That their Names may be a Testimony of their Baptism 2. That so oft as they hear their Names they may be put in minde of their Baptism 3. That they may know how by Name they are given to Christ to be his Soldiers and therefore there must be no starting from him 4. That they may be assured that being Baptized with water and the Spirit by Name they are Registred in Heaven Directions for choyce of Names in Baptism fit and beseeming Christians 1. Such as have some good signification and warranted by the Scripture as John The grace of God Jonathan The gift of God Andrew Manly Simeon Obedient Hannah Gracious c. 2. Such as have in times before mentioned in Scripture been given to persons of good note whose life is worthy our imitation 3. Names of our own Ancestors and Predecessors to preserve a memory of the family Luke 1.59 c. 4. Usual Names of the Countrey which custom hath made familiar so as they give not offence through any unfit signification thereof The right and lawful use of Baptism is 1. When the Ceremonies or Rites instituted by Christ in Baptism are not changed Away then with Popish Oyl Spittle Cross Exorcism or Conjuration 2. When Baptism is given to them and them onely for whom it was instituted which are all the converted or members of the Church 3. When Baptism is used to that end for which it was instituted not for the healing of Cattel Christning of Bells Ships or the like It is necessary that the Word be alway joyned with this Sacrament of Baptism for these Reasons 1. A Sacrament without the Word is but an idle Ceremony no more then a Seal without the Covenant for it is the Word that maketh known the Covenant of God 2. It is the Word which maketh the greatest difference betwixt the Sacramental washing and ordinary common washing 3. By the Word the ordinary creatures which we use are sanctified 1 Tim. 4.5 much more the holy Ordinances of God whereof Baptism is one of the principal besides the Word openeth the nature efficacy end and use thereof plainly declaring the Covenant of God sealed up thereby The common errors and corrupt practice of men touching Baptism 1. The corrupt opinion of Anabaptists who deny the lawfulness of Baptizing Infants 2. When Parents regard not by whom their children are Baptized whether Hereticks Idolaters Laicks or Women 3. When children are unhappily CROSSED in Baptism by missing of Christs institution 4. When upon niceness or state the Parents private house must be preferred before the place of Gods publike worship and the childe must be Baptized at home rather then in the Congregation 5. When the childe is brought to be Baptized accompanied onely with the Midwife and three Witnesses as if the walls of the Church added to the honor of the Sacrament 6. When upon state or any by-respects this Sacrament is deferred longer then is meet 7. When Heathenish Idolatrous or ridiculous names are given to children The Anabaptists wrongfully deny Baptism to Infants born in the Church for these Reasons 1. The Grace of God is universal to all the faithful and therefore the Sign or Seal of Grace is universal and belongeth unto all as well yong as old 2. Baptism is unto us as Circumcision was unto the Jews but the Infants were Circumcised therefore the children of Christians are to be Baptized 3. Children belong unto the Kingdom of Heaven Mat. 19.14 and are in the Covenant therefore the Sign of the Covenant is not to be denyed them 4. Christ gave in commandment that all should be Baptized Mat. 28.10 Therefore c. 5. Christ hath shed his blood as well for the washing away the sins of children as of the elder sort therefore it is very necessary that they should be partakers of the Sacrament thereof Again children may and ought to be baptized in their infancy for these Reasons some whereof are the same others border on the former viz. 1. Gods Commandment concerning circumcising children in room whereof
of the Lords supper three things are required 1. A right preparation which chiefly consists in knowledge prayer self-examination contrition and repentance faith a resolution against sin for the future and charity for this Sacrament is a Communion whereby all the receivers joyntly united by love do participate of one and the same Christ 2. A right receiving wherein is specially required the renewing of our knowledge or general faith which is renewed principally by meditation in the use of the Supper and the renewing of our special faith in Christ 3. A right use of it afterward when we must give God thanks for so great a benefit 1 Cor. 11.26 and look to receive by it encrease of faith and repentance to rise from sin and to receive power against the Devil The Rule of examination must be the Law of God and the thing chiefly to be examined is sin 1. In thought and therein these especially Idle thoughts Lascivious thoughts Treacherous politick thoughts Blasphemous thoughts 2. In word and therein such as these Idle words Angry and rash words Filthy and immodest words False and untrue words Cursing and imprecating words Charming and Necromantick words Words immediately agains God as Oathes and Blasphemies 3. In deed Some whereof are of Commission Others of Omission We must also examine our Graces and therein 1. What Knowledge we have Prov. 19.2 Of God Of our selves Of the Covenant of Grace Of the nature and use of this Sacrament 2. What Faith we have Acts 8.37 3. What Repentance we have Exod. 12.8 4. What Obedience we have Psal 26.6 5. What Love we bear to our brethren Mat. 5.23 24. The examination of our knowledge is by inquiring of our hearts whether we know 1. God that is acknowledge him the true God and him alone 2. Our selves that is acknowledge our selves to be 1. Sinners and that both Originally Actually 2. Accursed sinners deserving the wrath of God 3. Burthened sinners weary and heavy loaden desiring Christ to refresh us 3. The Passion of Christ not so much to talk and discourse of it as to know and apply the vertue of it We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness and can wholly relye upon Christ in the matter of our salvation for this Nature cannot do 2. Whether we have peace of conscience arising from the apprehension of Gods love in Christ and our reconciliation with him Again our Faith which is the wedding garment may be examined by these particulars viz. 1. Whether we believe that Jesus Christ is the Messias and Savior of the world 2. That he was crucified and shed his blood 3. That the merit of his Passion is able to save sinners 4. That this merit is conveyed unto us in the Sacrament being rightly administred and duly received In the examination of our faith we must also enquire 1. Whether we have onely a general Faith an historical temporal Faith or a legal Faith none of which alone doth save 2. Whether we have an Evangelical Faith in the Promises of the Gospel approving to our own hearts on true and sound ground that they belong to us in particular and so a Justifying Faith without which we may not dare approach the Lords Table So also we must examine whether we have these five things required in Faith viz. 1. A true understanding and knowledge of God and his will in his Word 2. A true consent and assent in the heart that it is Gods word and all of it most true 3. A profession and approbation of it 4. An application of Christ upon a sound ground to be thy Savior in particular 5. A continual declaration of our faith by the diligent and constant practice of good works Lastly we must examine whether we are not given too much to presumption or desperation either of which are main lets and hindrances unto Faith Then we must try our Faith by the marks of it 1. Towards God as 1. Peace of Conscience 2. Love towards God 3. Hope of Salvation 4. Constancy in the faith and truth of Christ 5. Boldness to come to God 6. Confession of his truth 7. Obedience to God and his Word 2. Towards our Brethren as 1. Mutual concord in Religion 2. Brotherly love that we can forgive forget do them any good and pray for them 3. Towards our selves as 1. Patience rest in God and joy in afflictions 2. A deadly hatred of sin 4. Against sin the world and the Devil conquest and victory We may know whether we have Repentance or not by enquiring of our own hearts 1. Whether we have a godly sorrow for sin whereby we are displeased with our selves because by sin we have displeased God 2. Whether there be in us a changing of the minde and a purpose to forsake sin and ever after to please God 3. Whether we do daily break off our sins and abstain from inward practice keeping under our corruptions and ungodly thoughts 4. Whether we mourn for the present corruption of our nature 5. Whether we have been grieved and craved pardon for our late sins even since we were last partakers of the Lords Table In Repentance we must examine 1. Whether it be from the heart in truth and uprightness or onely in hypocrisie 2. Whether it be from the whole heart or whether we use not double-dealing with God 3. Whether we return from all our sins or onely from some living still in our sins 4. Whether we repent as we sin every day or no or onely for a fit and return to our sins again 5. Whether we behave our selves uprightly both before God and men publikely and privately or whether we do not rather seem better then indeed we are and so commit horrible and shameful sins in secret Again in our Repentance we must examine 1. Whether we have acknowledged sin to be sin with the circumstances and punishment thereof 2. Whether we are truly humbled inwardly and outwardly for them 3. Whether we have a godly sorrow for them which bringeth forth a circumspect care a clearing of our selves just indignation filial fear earnest desire fervent zeal and a holy revenge 4. Whether we do often call to God for mercy and pardon in Christs Name 5. Whether we have fully purposed and resolved to amend our lives and turn unto God with the whole man And this resolution must be forthwith put in practice and continued to our lives end for otherwise we but mock God and deceive our own souls The truth of Faith and Repentance may be known by these notes viz. 1. If our faith be directed upon the right object which is Christ alone 2. If there be a hungring and thirsting after his body and blood 3. If we have a constant and a serious purpose not to sin 4. If there follow a change in the life The companions of Repentance are a broken and a contrite Spirit a bitter soul and oftentimes a weeping eye but the
and upbraideth not 6. To be a God true of his Promises therefore we crave the accomplishing of them 4. The necessity of prayer for it is the means which God hath appointed to obtain every good thing Mat. 7.7 Jam. 4.7 5. The utility or profit we receive by this duty of Prayer which is exceeding much and very beneficial to us many ways as 1. To obtain every good thing Christ hath passed his most certain and general Promise for it Joh. 16.23 2. To prevent Judgements threatned Jer. 26.19 and remove them being inflicted Jam. 5.18 3. To preserve nourish and strengthen in us all Spiritual graces Col. 1.9 c. 4. To obtain pardon and remission of sins Acts 8.22 5. To subdue in us the power of sin Psal 19.13 experience can well witness this to those that use prayer 6. To sanctifie all Gods creatures to our use and whatever we do 1 Tim. 4.5 usurpers are they that use them otherwise 6. The efficacy thereof for it prevaileth over all Creatures reasonable or unreasonable and of reasonable both visible as Man and invisible as Angels whether evil or good yea it prevaileth with God himself Examples of all which may be these Daniel by prayer stopped the mouthes of the Lyons Dan. 6.22 Davids prayer turned Achitophels counsel into foolishness 2 Sam. 15.31 Thereby the Devil even when he is surest possessed is cast out Mat. 17.21 At Elisha's prayer a mountain was full of horses and chariots of fire round about him 2 Kings 6.17 By prayer Jacob had power over the Angel which was called The Angel of the Covenant Christ Jesus true God Hos 12.4 who therefore was called Israel because he prevailed with God Gen. 32.28 7. The great honor thereof whereby the Saints have a free access to the glorious Throne of Grace The Romish Church doth neither know nor teach nor practice the duty of prayer aright and that for these Reasons 1. They pray not in knowledge but in a strange tongue and allow of Ignorance as the Mother of Devotion 2. They commend doubting and speak against Assurance and so pray not in faith nor obedience 3. They pray not in humility for mercy for their sins for they think to merit by their prayers 4. They direct not their prayers to God onely in the name of Christ but to God and his Saints making the Virgin Mary their Mediatress In the close of all take this seasonable direction with thee touching praying for or against our Enemies We may lawfully pray against the evil cause that an evil man maintaineth but not against the person of that evil man Now if any extraordinary man hath truly and indeed the Spirit of discerning to judge whether Gods and his enemies be incurable and hath a pure zeal to Gods honor therein he may lawfully pray against such their very persons as David did in the 109 Psalm Prayer the Souls Incense sent by faith to God Attracts his Blessings and diverts his Rod It does acquaint us with the Lord and makes A trembling Terror cease th' Infernal Snakes It makes the weak victorious yea the Sun Stand still Go back It stays a Plague begun When th' Earth had in a Burning-Feaver layen Full three years space it caus'd a gracious Rain It wings the Soul for that Celestial good Which eye ear heart ne're saw heard understood §. 2. The Lords Prayer VVE must imitate and follow the matter and form of the Lords Prayer in all our prayers but are not so tyed to the very words of this Prayer but that we may freely use them or other words at our pleasure for our Savior himself oft-times prayed in other words and so did the Apostles neither is there such vertue as that by the bare repetition of them we can binde God to grant our requests or that we should never pray in other words But as the Ten Commandments contain all things to be done of us the Creed all things to be believed by us so the Lords Prayer doth comprehend all things to be asked by us of Almighty God Some think it is to be used onely as a Direction by which we may learn how and what to pray and that the words themselves are not to be used others think it the onely Prayer to be used at all times and upon all occasions The former opinion grounds it self on Mat. 6.9 the latter on Luke 11.2 The truth is the use of this Prayer is not onely to direct for matter or for words but for both but in praying the very words take heed lest the tongue run without the heart as it must needs do in those that ceremoniously rehearse them making haste to have done before they ever truly began Wherefore to pray these words rightly he that prayeth must in some convenient measure understand them and have his minde taken up with them in the uttering the heart still conveying it self into the meaning of every petition and if thus this Prayer be said it is well used alone or added to other prayer Now we must know That other prayers though differing from this in order yet if consonant thereto in matter may also be used by us for otherwise Paul in his Epistles would not have used such variety of order and maner in thanksgivings requests and deprecations for his Spiritual children for himself and for the whole Church So that though this order be generally to be followed yet neither is it always necessary nor yet is it a swerving from this Direction though some of these petitions onely be asked in some of our prayers and others be omitted But the error is when we go beyond the Rules here given us doting too much upon worldly things or having proud unfaithful or malicious hearts we make our prayers the labor of polluted lips In the Lords prayer are contained 1. A preface and therein a compellation Our Father wherein seven things are to be considered 1. Who is to be called upon that is God whom we are to call by the Name of Father wherein we must observe That Father here is not the Name of one Person onely but of the whole Essence 2. That God will hear such as call upon him because he is their Father 3. That he is able to grant and answer their requests for he is in heaven 4. Who ought and also are able to pray aright and they are the Sons of God 5. That Faith is here required for by Faith we become the Sons of God 6. Through whom we must pray that is in the Name of the onely begotten Son of God 7. The difference betwixt the prayers of Christians and of Turks or Jews for ours are made by faith in Christ 2. Six requests viz. 1. Hallowed be c. which is then done when the true knowledge and glory of God is celebrated by men 2. Thy Kingdom c. that is let thy Church be extended multiplied preserved enlarged and guided by thy Spirit 3. Thy will be c. which is then done when
in the very Proeme of his prayer doth admonish us of mutual love 1. Because there is no true praying without the true love of our Neighbor neither can we be perswaded that God heareth us 2. Because without the love of our Neighbor there is no true faith and without faith there is no true prayer Christ willeth us to say Our Father not My Father for these Reasons 1. Thereby to raise in us a confidence and full perswasion that we shall be heard for because the whole Church doth with one consent pray unto him he doth not reject her for his Promise sake 2. To teach us that we hold each member of the Church as our brother Gen. 13.8 3. That in prayer we must consider Christ and his Church as one body and make him our Father who is the Father of Christ our elder brother his by generation ours by regeneration his by Nature ours by Grace 4. That we must pray as well in charity for others as for our selves James 5.16 Now they whom we are to pray for may be distinguished into this rank or order 1. All such as are effectually called by the preaching of the word 2. For all such as God in his eternal secret Counsel hath appointed unto life but are not yet called from their wandrings to be of one sheepfold under one Shepherd Joh. 17.20 3. For particular persons of whom we have received benefit under whose Government we live or which be more dear or near unto us in the flesh 2 Cor. 9.12 4. For such as whose necessity is more specially made known unto us as of danger or distress Jam. 5.14 5. For men generally of all estates and conditions 1 Tim. 2.3 as Jews Turks Heathen and seduced Papists 6. For our Enemies and those that hate us Matth. 5.41 God the Father is the Father 1. Of Christ 1. By Nature begetting him as he is the Son of his own Substance before all worlds by communicating unto him his whole Essence or Godhead 2. By the Grace of personal Union as Christ is Man for the Manhood of Christ doth wholly subsist in the Godhead of the second Person and therefore Christ as he is Man not his Manhood which is a Nature not a Person may well be called the Son of God 2. Of us not by Nature or in regard of personal Union but by the Grace of Adoption in Christ Gal. 4.4 5. And this Grace we receive when we truly believe in his Name Joh. 3.12 Gal. 3.26 The Name of Father in this place is taken Essentially for these Reasons viz. 1. Because the Name of Father is not here put with another person of the Godhead but with the Creature of whom he is invocated 2. The invocating of one person doth not exclude the others when mention is made of their eternal and outward works 3. We cannot consider God the Father but in the Son the Mediator 4. Christ hath taught us to invocate him also and he giveth the Holy Ghost For we have received not the spirit of bondage to fear again but the Spirit of Adoption whereby we cry Abba Father And the same Spirit beareth witness with our spirits that we are the children of God Rom. 8.15 16. Again God is called Our Father 1. In respect of our Creation Luke 3.38 2. In respect of our Redemption and receiving into favor by his Son our Mediator for whose sake we are adopted 3. In respect of our Sanctification or Regeneration by the Holy Ghost in Christ The Instructions arising from this Title Father here given to God 1. We must hence learn whom to direct our prayers unto not to Saints Angels or any other creature but to God alone for these Reasons 1. Because this is a perfect patern of true prayer wanting no direction for the right performance of this part of God worship 2. Because God onely is the Author and giver of all good things Jam. 1.16 therefore we must ask them of him alone 3. Because the Lord onely who is Infinite and Omnipotent can hear all mens prayers at all times and in all places 2. We may hereby see in what order we must direct our prayers unto God the Father in the Mediation of the Son by the Assistance of the Holy Ghost neither severing the persons from the Godhead nor the Godhead from the Persons whereof the Father is first the Son is the second the Holy Ghost the third in order though not in time or greatness Thus must we worship him even one God in three Persons and three Persons in one God 3. In this Title Father we see the true ground of that boldness wherewith Gods children come before God in prayer namely that interest in the Covenant of Grace in Christ in whom God is become their Father 4. We are hereby taught how to dispose our selves towards God when we come before him in prayer namely as children and this stands especially in four things 1. In due reverence both of heart and gesture 2. In true humility from our hearts renouncing our own merit and our own wills and relying wholly on Christs Righteousness and on the will of God in him 3. In true contrition and sorrow of heart for our own sins whereby we have offended God who hath been so gracious and merciful a Father unto us in Christ 4. In a sound purpose of heart to break off the course of all sin and to walk before God in new obedience to all his Commandments The Instructions arising from the words Our Father 1. We must apply to our selves all the Promises of God in Christ touching Righteousness and life everlasting for he that makes them is our Father therefore they belong to us that be his children 2. This teacheth us when we pray to be mindeful of Gods whole Militant Church and People 3. Hence we learn how we must come affected towards our Brethren when we pray to God namely lovingly and peaceably as to children of the same Father 4. Here we see that all true Believers whether high or low poor or rich are in equal condition in regard of God for here Christ teacheth every one to say Our Father Hence it followeth That wicked men living in sin cannot pray all their supposed praying is but a vain beating of the Air with a sound of words neither shall they speed otherwise then Esau did though they cry aloud with strong and bitter cryes yet pray they ought it being a common duty required of all men but pray they cannot yea they sin if they pray such a maze or labyrinth doth sin bring them into but true Believers with confidence approach the Throne of Grace and in an holy boldness say Our Father Father a word of Faith doth seem to be And Our no less importing Charity The one proclaims If thou wilt live Do this The other says Believe and thou hast bliss The Law and Gospel both comprised be In this most happy short Epitomy Bless'd Savior in two words thou hast taught us
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
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
he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what â—7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS