therein of the things common to the godly with the wicked What are the things proper to the godly signified by the good and fruitfull ground 1. The receiving of the seed in a good heart 2. The bringing forth of fruit with patience Luke 8. 15. What is there meant by receiving the seed into a good heart By the seed is meant the word of promise whereby God hath said he will be mercifull to us in Christ By the receiving it into a good heart is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart it may seeme that a man hath a good heart before he receiveth that seed Doubtlesse naturally they are all alike and there is never a barrell better herring as they say but as the face answereth the face in the glasse so one of the sons of Adam is like another in their nativity they have by their parents till they be regenerated And therefore it is called a good heart in respect of Gods changing of it by the ingraffed word James 1. 21. and by these words he putteth difference between the fruits of the three former and the fruits of this last For that there is no difference in the outward shew of fruits but only in regard that those fruits proceed from an uncleane heart and these from a heart that is cleansed How may we know that we have true faith and so approve our selves that we are good ground By good fruits which are the effects of faith What are the effects of faith Reconciliation and sanctification Rom. 8. 1 2 3. Eph. 2. 6. Col. 2. 1 2 3. the fruits of the former are set downe Rom. 4. 1 2 3 4. The fruits of the latter are repentance and new obedience which have been already declared What speciall tokens observe you out of the former whereby we may discerne a justifying faith from the faith of the worldlings The end of our faith being the salvation of our soules which shall be at the day of judgement if we can willingly forsake father and mother sister and brother wife and children and abandon the world and say Come Lord Jesus come quickly we may assure our selves we are in a happy case What speciall marks of justifying faith observe you out of the latter 1. To be zealous of Gods glory 2. To love Gods children for these be the speciall effects of our holy faith What is the Word further compared with and likened unto The Apostle Peter 1 cap. 2. ver 1 2. compares it unto milke As new borne babes desire the sincere milke of the Word that ye may grow thereby teaching us that the VVord is not only of use for our begetting unto God but for our daily nourishment that we may grow in grace and in the knowledge of our Lord Iesus Christ 2 Peter 3. 18. so it is called a light a lanthorne and is appointed to be our guide our Counsellor our Comforter c. Is this meant only of the Word preached Doubtlesse the blessing of God both in an especiall manner wait upon that ordinance when it is said That when Christ ascended up on high he gave gifts to men some Apostles Ephes. 4. 12. and some Pastors and teachers for the gathering of the Saints for the edifying of the body of Christ yet withall the reading of the Word with Prayer and diligence is of singular use and benefit and commended unto us by our Saviour Search the Scriptures Iohn 5. 39. and how readest thou Luke 10. 26. and by the example of the Bereans who searched the Scriptures daily and examined the things they heard in the publick ministery of them Acts 16. 11. So much of the Word What are the dependances annexed to it Sacraments 1 Cor. 10. 3 4. and Censures Matth. 18. 15. 1 Cor. 5. the one sealing the Promises the other the threatnings of the Gospell What are Sacraments The seales of the Promises of God in Christ wherein by certaine outward signes and sacramentall actions confirming the same commanded by God and delivered by his Ministers Christ Iesus with all his saving graces is signified conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace Rom. 4. 11 1 Cor. 11. 23. to instruct assure and possesse us of our part in Christ and his benefits Gal 3. 27. and to bind us to all thankfull obedience unto God in him Rom. 6 4. Was not Gods Word sufficient What need have we of Sacraments This argues our infirmity and manifesteth Gods great love and mercy who for the furthering of our understanding hath added visible signes to his word that our eares might not onely bee informed of the truth but our eyes also might more plainly see it and for the greater strengthning of our faith vouchsafeth to confirme the covenant of grace unto us not onely by promise but also by outward seales annexed thereunto The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will And if he in his perfection needed a token of Gods favour which was the tree of life how much more wee that are corrupt and sinfull if we were Spirits or Angels wee should not need these helpes but sith God knowing our frailties and what is best for us hath given us these seales to our further comfort let us use the receipt of so skilfull a Physitian unlesse wee will hasten our owne deaths How doth God by the Sacraments assure us of his mercies in Christ By the exhibiting to the worthy receiver by such outward signes whether Elements or Actions as himselfe for the reliefe of our weaknesse hath prescribed whole Christ God and men with all his benefits 1 Cor. 10. 4. in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Doe they seale nothing else but the promise of God unto us Yes they seale our promise unto God that we take him onely for our God and Redeemer whom alone by faith wee rest on and whom we will obey How doe they binde us unto God Wee receiving them as pledges of his infinite love in Christ doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty Col. 2. 6 7. and for his sake one to another Eph. 4. 3 4 5. Describe yet more largely what a Sacrament is A Sacrament is an Ordinance of God wherein by giving and receiving of outward Elements according to his will the promises of the Covenant of grace made in the bloud of Christ being represented exhibited and applyed unto us are further signed and sealed betwixt God and man Or it is an action of the whole Church wherein by certaine visible signes and outward things done according to Gods institution inward things being betokened Christ with all his benefits is both offered unto us and received by us offered I say to all in the Church but exhibited
2. 13. 13. 18. Act. 10. 43. 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. 2. 8 9 10 11. 2 Cor. 3. 6 7 8. What call you the old Testament That which was delivered unto the Fathers to continue untill the fulnesse of time wherein by the comming of Christ it was to bee performed Heb. 1. 1. 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11. What are the properties of this Ministery First the commandements of the Law were more largely and the promises of the Gospel more sparingly and darkly propounded the latter being more generally and obscurely delivered as the manifesting was the further off Secondly the promises of things to come were shadowed with a multitude of types and figures which when the truth should be exhibited were to vanish away Jer. 31. 31 32 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. 1. 8 9 10. 2 Cor. 3. 11. 13. Gal. 4. 3 4. Col. 2. 16 17. What were the chiefest states and periods of this old Ministery The first from Adam to Abraham the second from Abraham to Christ. What were the speciall properties of the last of these two periods First it was more specially restrained unto a certaine Family and Nation Secondly it had with it solemne repetition and declaration of the first covenant of the Law Thirdly besides the ceremonies which were greatly inlarged under Moses it had Sacraments also added unto it Luk. 1. 54 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6 7 8. 37. 1. 6 7 8. 14. 2. 26. 18 19. Joh. 1. 16 17. Exod. 24. 7 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1 2 3. Joh. 7. 22. What were the ordinary Sacraments of this Ministery The Sacrament of admission into the Church was circumcision instituted in the dayes of Abraham the other of continuall preservation and nourishment the Paschall Lambe instituted in time of Moses Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9 10 Rom. 4. 11. Col 2. 11. Deut. 30. 6 7 8. Exod. 12. 3 4. Numb 9. 11 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46. What is the new administration of the Gospel That which is delivered unto us by Christ to continue unto the end of the world Joh. 1. 17. Heb. 1. 2. 2. 3 4. 3. 5 6. 1. Cor. 3. 11. What are the properties thereof First it is propounded indifferently to all people whether they bee Jewes or Gentiles and in that respect is Catholick or universall Secondly it is full of grace and truth bringing joyfull tydings unto mankinde that whatsoever was formerly promised of Christ is now accomplished and so in stead of the ancient types and shadows the things themselves with a large and cleere declaration of all the benefits of the Gospel are exhibited What bee the speciall points of the words of this ministery That Christ our Saviour whom God by his Prophets had promised to send into the world is come in the flesh and hath accomplished the work of our Redemption that hee was conceived of the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified and dyed upon the crosse that body and soule thus separated his body was laid in the grave and remained there under the power of death and his Soule went into the place appointed for the soules of the righteous namely Paradise the place of the blessed that the third day body and soule being joyned together againe hee rose from the dead and after ascended into Heaven where hee sitteth at the right hand of his Father untill such time as from thence hee shall come unto the last Judgement Rom. 1. 1. 2 3. Joh. 1. 14. 25. 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18 19 20 21 22 23. 27. 2. 26. ver ad 50. 12. 40. 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46 47. Matth. 16. 21. 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark 16. 19. Act. 1. 2 3. 10 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3. What are the Sacraments of this Ministery The sacrament of admission into the Church is Baptisme which sealeth unto us our spirituall birth the other the sacrament of our continuall preservation is the Lords Supper which sealeth unto us our continuall nourishment What Sacraments bee there of the Covenant of Grace They bee of two sorts some of the Old Testament before Christs comming others of the New under Christ. What Sacraments were there of the Old Testament Besides divers extraordinarily given 1 Pet. 3. 20 21. 1 Cor. 10. 1 2 3 4. and serving but for a season there were two of ordinary and perpetuall use from their institution untill the comming of Christ to which those other may bee referred first Circumcision for entrance into the covenant of Grace Gen. 17. 10. Deut. 30. 6. secondly the Passeover for continuance and confirmation therein Exod. 12. 3. 1 Cor. 5. 7. To which two the two Sacraments of the new Testament answer How doe the Sacraments of the New Testament differ from those of the Old In respect not of the Author God the substance Christ or the receivers the people of God which are in both the same Rom. 4. 11. 1 Cor. 10. 2 3 4. but of continuance Matth. 28. 19 20. evidence 1 Cor. 11. 26. easie performance and efficacy in all which those of the New Testament have great preheminence 2 Cor. 3. 9. What Sacraments bee there of the New Testament Onely two to wit Baptisme succeeding in the place of Circumcision and the Supper of the Lord answering to the Passeover Rom. 4. 1. Gen. 17. 11 12. 1 Cor. 10. 1 2 3. 12 13. Matth. 26. 26. 28. 19. By the former wee have our admission into the true Church of God by the latter wee are nourished and preserved in the Church after our admission How may it appeare that there bee no more then two Sacraments of the New Testament First when the number of Sacraments were most necessary as under the Law they had but two wherefore wee need require no more 1 Cor. 10. 1 2 3. Secondly having meat drink and cloathes wee ought therewith to bee content 1 Tim. 6. 8. now by the Sacrament of our entrance our spirituall cloathing is sealed unto us Gal. 3. 27. and by that of our growth is sealed our feeding 1 Cor. 10. 16. Thirdly those two seales assure us of all Gods graces as of our regeneration entrance and ingraffing into Christ so of our growth and continuance in him and therefore wee need no more 1 Cor. 12. 13. For there are as many Sacraments as there are things that need to bee betokened to us about our justification Now they bee two our birth in Christ and our nourishment after wee are born as in the bodily life
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned by the Papists are superfluous because some of them have no warrant at all out of the Word of God and God hath not promised a blessing upon the using of them others of them though they bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull washing of the blood and spirit of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth our entrance into the Covenant of Grace and our ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself being baptized by John Mat. 3. 13. and giving commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Why call you it the first Sacrament Because Christ gave order to his Apostles that after they have taught and men beleeve they should baptize them that so they might bee enrolled amongst those of the houshold of God and entered into the number of the Citizens Burgesses of the heavenly Jerusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee considered the proportion and union which is between those two parts which is as it were the very form and inward excellency of a Sacrament What are the outward signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale of the Covenant And it is monstrous presumption for Women or any other private persons who are not called to meddle with such high Mysteries nor can there bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall water unto the party to be baptized diving or dipping him into it or sprinkling him with it In the name of the Father the Son and of the holy Ghost Is the action of diving or dipping materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised with us in these cold Countries Some there are that stand strictly for the particular action of diving or dipping the baptized under water as the onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse a stretching the liberty of the Church further then either the Church would or the symbolicalnesse of the outward sign with the thing signified can safely admit it typifying our spirituall buriall and resurrection Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptized very warrantable especially in young children to whom further wetting may bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely washing and applying water to the body as a cleanser of the filth thereof Secondly then as in the other Sacrament a spoonfull of wine is as significant as a whole gallon so here a handfull of water is as significant as a whole river Thirdly the action of sprinkling beares fit resemblance with the inward grace as well as dipping and hath authority in the Scriptures read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ and the blood of sprinkling speaks better things then the blood of Abel Fourthly it is not unlikely that the Apostles baptized as well by sprinkling or powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body
is present at Baptisme should consider that that being a publike action of the Congregation every particular person ought reverently to joyn in it Shal the whole Trinity be present at Baptism Mat. 3. we be gone joyn ought every one in prayer to God for the Infant joyn in praises to God for his mercy that we and our children are brought forth and brought up within the pale of his Church whereas the rest of the world are like a wildernesse and thank God for adding at the present a member to his Church joyn every one ought in meditation of the pollution of nature of the blessed means of redemption by Christ of the happy benefits that God seals up unto us in our Baptism even before we knew them of the vowes and promises which we in our child-hood made by those who were undertakers for us and finding our failings every time we are present at Baptism we should renew our own Covenant with God and labour to get new strength to close with his promises which in our Baptism he made unto us Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon 4. Parents should alwayes bear in mind the promises which their children have made to God by them and they for their children labouring to bring them up accordingly in the instruction and information of the Lord teaching them so soon as they understand the meaning of that Sacrament unfolding unto them Gods precious promises and their strict ingagements The negligence of parents herein is a cause of monstrous profanesse in many they bring children tâ— receive Christs badge but bring them up to the service of the Divell and God hath not so much dishonour by Heathens and Pagans as by those who have taken upon them the name of Christians Lastly Baptisme should be of continuall use thorough a Christians whole life it is administred but once but it is always lasting in the vertue and efficacy of it Baptism loseth not its strength by time in all thy feares and doubts look backe to thy Baptisme the promises of God sealed up unto thee there now lay hold on them by faith and thou shalt have the actuall comfort of thy Baptisme and feele the effect of it though thou never saw it In thy failings slips and revolts to recover thy self have recourse to thy Baptism new Baptism shall not need the Covenant and seale of God stands firme he changeth not onely renew thy repentance renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme So much for Baptisme What is the Lords Supper It is the second Sacrament of the new Testament wherein God by the signes of bread and wine signifieth sensibly and exhibiteth to every faithfull receiver the body and bloud of Christ for his spirituall nourishment and growth in Christ and for so sealing unto him his continuance with increase in the body of Christ which is his Church confirmeth him in the Covenant of grace Or thus It is a Sacrament of the Gospel wherein by the outward elements of Bread and Wine sanctified and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingraffed into Christ of their continuance in him and receiving nourishment by him unto eternall life Are there divers graces offered to us in Baptisme and the Lords Supper No the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper between the Lord himselfe and the receiver and the same graces offered again but to divers ends In Baptisme to the investing and entring of us into Christianity for of that entrance Baptisme is a seale In the Lords Supper to the nourishing and continuance of us in it of which growth and continuance in Christiannity it is a seale And therefore as unto the Sacrament of Baptisme so unto this of the Lords Supper the Popish faigned Sacrament of confirmation is notably injurious Wherein then doth Baptisme differ from the Lords Supper 1. In regard of the thing signified Baptisme as hath been said is a seale of our entrance into the Church of God the Supper of the Lord of our continuance in the same the one of our new birth the other of our spirituall food The former is ordained to this end that being out of Christ by nature we might by the Sacrament of our new birth be ingraffed into his body Titus 3. 5. John 3. 5. the latter that being in Christ by grace we might continue and increase in him 1 Cor. 10. 16. 11. 23. 1 Pet 3. 21. 2. In regard of the outward signe water in the one bread and wine in the other 3. In regard of the Communicants Vnto Baptisme both Infants and those that are of yeares of discretion are to be admitted but unto the Supper of the Lord only those of yeares of discretion 4. In regard of the time The Supper of the Lord is to be received as often as the Lord shall give occasion Baptisme but once VVhy is this called the Lords Supper seeing we use not to make it a Supper It is called the Lords Supper 1 Cor. 11. 20. not because he appointed it a Supper to us but because our Lord Iesus Christ sitting at his last Supper ordained it in stead of the Passeover for in the night that he was betrayed 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples he did both himselfe with them celebrate this holy Sacrament Mat. 26. 26 c. and withall gave charge for continuance of the same in the Church untill his second comming 1 Cor. 11. 20. What may we learne by this that both our Saviour Christ and his Apostles likewise administred this Sacrament after Supper That we must not come unto it for our bellies but have our minds lifted up from these earthly elements to our Saviour Christ represented by them for men after Supper set not bread and wine but banquetting dishes upon the Table which serveth to reprove 1. Such prophane persons as come for a draught of VVine only 2. Those that rest only in the outward Elements But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time No because they had speciall cause so to doe which we have alone What cause had our Saviour so to doe He was to administer it after Supper First because it was to come in lieu and stead of the Passeover and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should have relation where also is another difference our Saviour Christs Supper representing his death which followed the Supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles They did it in the night because it was not safe for the
inlargement of it in this world That by Christ the head of the Church God would governe his people to the perfect salvation of the elect and to the utter destruction of the reprobate whether open Rebels or faigned hollow-hearted Subjects What great need is there that we should pray for the kingdome of God For that being taught that we should pray that the kingdome of God may come hereby we are put in mind of another kingdome of Satan and darknesse which opposeth strongly against his kingdome Mat. 12. 24 25. 2 Cor. 6. 14 15 16. Why doe all men naturally abhorre Satan even to the very name of him They doe in words and shew but when they doe his will live under his lawes delight in his works of darknesse subject themselves to the Pope and other his instruments they are found indeed to love him as their father and honour him as their Prince whom in words they would seeme to abhorre For as the same men are affirmed by our Saviour Christ to approach unto God with their lips and to have their hearts farre from him Mat. 15. 8. so are they in their lips farre from Satan but neare him in their hearts What other oppositions are there against Gods Kingdome The flesh and the world Gal. 5. 10 17. What be the meanes we ought to pray for that our Saviour Christ may governe his Church in this world thereby Inward and outward What inward things doe we pray for That God would give his holy Spirit as the chiefe and principall meanes whereby our Saviour Christ gathereth and ruleth his Church conveighing his spirit of knowledge and good motions into his people And consequently we pray against the motions and temptations of Satan and of our owne flesh What are the outward things we pray for The meanes whereby the Spirit is conveighed namely the Word and the dependances thereof the Sacraments and Censures What pray we for concerning the Word That it being the scepter of Christs kingdome Mar. 1. 13. the rod standard of his power Psal. 110. 2. Isa. 11. 4 10. Isa. 44. 4 10. called the Word of the kingdome Mar. 1. 13. the kingdome of heaven Mat. 13. may have free passage every where 2 Thes. 3. 1. and may be gloriously lifted up and advanced and it only having place all not agreeable thereunto and all traditions and inventions of men may be rejected What pray we for concerning the Sacraments That as they are the Seales of Gods promises and the whole Covenant of grace so they may be both ministred and received in that purenesse and sincerity which is according to his Word and all false Sacraments and sacrifices put under foot What pray we for concerning the Censures That not only private persons but the whole Church may be ruled by the line of Gods Word that so well doers may be advanced and evill doers censured and corrected according to the degree of their fault and therefore that all impunity or tyrannous tortures of conscience may be taken away What further doe we pray for That God would furnish his Church with all such Officers as he approveth that being indued with speciall gifts may be both able and willing to execute their charge diligently and faithfully What further desire you in this Petition That where these things are only begun they may be perfected And that every Church may be polished and garnished that Sion may appeare in her perfect beauty and so the Iewes may be called and so many of the Gentiles as belong unto Christ and the contrary enemies may be either converted or confounded What doe we pray for in respect of every member of the Church Even as poore captives are alwayes creeping to the prison doore and labouring to get off their boults so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin pray that the kingdome of Christ may come and be advanced in every one of our hearts in justice righteousnesse peace and joy in the Holy Ghost Rom. 14. 17. that as Kings unto God we may subdue within us all those either opinions or affections that rise up and rebell against God What then are the particulars concerning the kingdome of grace that we doe crave of God in this Petition 1. That Satans kingdome may be abolished Acts 26. 18. the bands of spirituall captivity loosed 2 Tim. 2. 26. Col. 1. 13. the power of corruption that maketh us like well of our bondage abated Gal. 5. 24. the instruments of Satans tyranny as the Turke and Pope and all such out-lawes from Christ defeated 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election 3. That God for the gathering of them would raise up faithfull and painfull Ministers in every part of the world where there are any which belong to his election That all loyterers and tongue-tyed Ministers being removed Isa. 56. 10 11. faithfull and able watchmen may be set over the flocke of Christ Mat. 9. 38. with sufficient encouragement of maintenance countenance protection c. and the word of God may be freely preached every where 2 Thes. 3. 1. 4. That it would please God with the blessing of his spirit to accompany the word so that it may be of power to convert those that belong unto him 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit in the hearts of those whom he hath already called effectually 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints Col. 3. 15 16. making them also Kings in part by overcomming the corruption which is in the world through lust 7. That God would raise up godly and religious Magistrates which should further and countenance his worship as much as in them lyeth 8. That the eyes of all men especially Princes may be opened to see the filthinesse of the whore of Babylon Rev. 17. 16. and the true beauty of pure Religion and of the Spouse of Christ Isa. 60. 3. 9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him 10. Finally that he would finish the kingdome of grace calling his elect uncalled Rom. 9. 27. confirming such as stand 2 Thes. 2. 17. raising the fallen Jam. 5. 15 16. comforting the afflicted Isa. 61. 3. and hasten the kingdome of glory What doe we desire of God in this Petition concerning the Kingdome of glory and our good in the world to come 1. That God would be pleased to take us out of this sinfull and conflicting life into peace with Christ and translate us unto the kingdome of heaven Phil. 1. 23. 2. That the number of the elect being accomplished the finall dissolution of all things may come That God would hasten the second
onely to the faithfull for the strengthening of their faith in the eternall Covenant and the bringing them more effectually to the practice of Gods Commandements Exod. 12. 16. Luke 1. 59. 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. 6. 4. 1 Pet. 3. 21. Why call you it Action Because it is not a bare signe alone but a worke 1 Cor. 11. 24 25. Why call you it an action of the whole Church Because it is a publick action and appertaineth to the whole Church and therefore ought to be done in the presence of the Congregation by the example of John Matth. 3. 11 12. and commanded of Paul 1 Cor. 11. 18 20 22. it being a greater indignity for the Sacraments to be administered privately then for the civill judgement which is open and publike That we say nothing of the sacrifices under the Law which were not so excellent as these and yet it was not lawful to offer them in private which reproveth the disorder of the Papists who turne the Communion into a private Masse and minister the Lords Supper to one alone without the presence of the Congregation But may not the Sacraments be so administered upon necessity as namely to a sick man ready to depart out of this life There is no such necessity for a man believing wanting that opportunity of comming to the Lords Supper wanteth not the effect thereof seeing the Lord promised by Ezekiel that hee would be a Tabernacle to his people being banished from it Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt when with conveniency a man cannot enjoy them but the contempt or neglect of them when they may conveniently be come unto What theâ— is the fittest time and place for the administration of the Sacraments The fittest time is the Lords or some other day of publike meeting The most convenient place is the Church and usuall place of the assembly of the Congregation Did not Abraham minister the Sacrament of Circumcision in his private house His house was at that time the Church of God and therefore not private and so in the time of persecution the godly did oft-times meet in Barnes and such obscure places which were indeed publick because when the Church of God were there the house or place availed nothing to make it publick or private even as wheresoever the Prince is there is the Court also said to be though it were in a poore Cottage What difference is there between a Sacrament and a Sacrifice In a Sacrifice there is an offering made to God in a Sacrament there is an offer made by God to us In the Sacrifices Christ was signified as given for us in the Sacraments as given to us the Sacrifices onely signes the Sacraments seales also Who is the Author of a Sacrament God alone because he onely can bestow those graces which are sealed in a Sacrament How doth God ordaine a Sacrament By his Word How many parts of Gods Word are there whereby he doth institute and and ordaine a Sacrament Two First a Commandement to doe it Secondly a promise of a blessing upon the right using of it Was not the Rain-bow a Sacrament being a signe ordained by God No for though it were a signe yet it was no signe of salvation by Christ. What is the matter and substance of every Sacrament One and the same Iesus Christ although diversly communicated in divers Sacraments and in some more forcible then in others because of some elements communicating with or taking hold of or reaching to more of our senses What things then are required in a Sacrament Three First the outward signes and Sacramentall actions concerning the same Secondly the inward thing signified thereby viz. Christ Iesus with his saving graces and spirituall actions concerning the same Thirdly a similitude betwixt them both As in Baptisme for example that as water doth wash the body so doth the bloud of Christ wash away the spots of the soule What signes are used in Sacraments Some onely representing as water bread and wine some applying as washing eating drinking and such like What are the things signified First Christ Iesus and his merrits and secondly the applying of the same unto us in particular Wherein doth the signes of the things signified differ 1. In Nature 2. In the manner of receiving 3. In the parties which doe receive them 4. In the necessity of the receiving of them Wherein doe they agree In this that the signe doth so fitly represent the things signified thereby that the minde of a Christian is drawne by the signe to consider of the things signified What is then the Sacramentall union betwixt the signes and the things signified Such as betwixt a sealed will and the things conveighed in the same From whence it is that the names effects and properties of the one are given to the other What is the cause that moved the Lord to grace the outward signes in the Sacraments with the names of the things signified The outward elements have the names of the spirituall things they set forth 1. Because of their fit proportion and agreement in regard of the resemblance and similitude of the elements and the things signified in which respect they are called signes 2. To shew the inseparable conjunction of the things signified with the signe in the worthy receiver in which regard they are called Seales as in the person of Christ his two natures are so inseparably united that often times the properties and effects of the one are attributed to the other What is the ground of this Sacramentall union In generall the institution of Christ whereby fit things are appointed so to be used with a promise annexed In speciall the applying of that word unto certain speciall signes with prayer in particular and unto me the ground is my reverent and worthy receiving What is the use of Sacraments God hath ordained them to the end that by comparing and conferring the outward things with the inward they might help 1. Our understanding in which regard they are as it were images and glasses Gal. 3. 1. 2. Our remembrance in which respect they are Monuments Luk. 22. 19. 1 Cor. 11. 24. 3. And especially the perswasion of our hearts by reason whereof they are seals and pledges Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation which God hath not onely made to us in word but also confirmed the same by writ and lest that we should any wayes doubt as naturally we are inclined he hath set to his seales according to the manner of men that nothing might be lacking which should increase our strength What Doctrine is here to be gathered 1. What root of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeve is in us that the Word and Oath of God is not sufficient to pluckup but that we must have such aides 2. The mercy of God that applieth himself
this is is but the porch the shell and outside all that are outwardly received into the visible Church are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace but not always with this speciall To whom then is Baptisme effectuall to the sealing up this inward and speciall grace We must here distinguish of persons baptized the Church doth not onely baptize those that are grown and of years if any such being bred Pagans be brought within the pale of the Church and testifie their competent understanding of Christianity and professe their faith in the Lord Jesus and in Gods precious promises of remission of sins by his bloud and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith but the Church also baptizeth her infants such as being born within her bosome of beleeving parents are within the Covenant so have right unto the seal thereof Doth the inward grace always accompany the outward sign in those of years baptized No but onely then when the profession of their faith is not outward onely and counterfeit but sincere and hearty they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized saith Philip to the Eunuch for it were absurd to extend the benefit of the seal beyond the Covenant now the Covenant is made only to the faithfull Joh. 1. 10. Mark 16. 16. He that beleeveth and is baptized shall be saved but he that beleeveth not whether he be baptized or no shall be condemned Simon Magus Act. 8. 13. and Julian and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme without it be to encrease their Judgement But what say you of infants baptized that are born in the Church doth the inward grace in their baptism always attend upon the outward sign Surely no the Sacrament of baptisme is effectuall in infants onely to those and to all those who belong unto the election of grace which thing though we in the judgement of charity doe judge of every particular infant yet we have no ground to judge so of all in generall or if we should judge so yet it is not any judgement of certainty we may be mistaken Is every elect infant then actually sanctified and united unto Christ in and by baptisme We must here also distinguish of elect infants baptized whereof some die in their infancy and never come to the use of reason others God hath appointed to live enjoy the ordinary means of faith salvation What is to be thought of elect infants that die in their infancy have no other outward means of salvation but their baptisme Doubtlesse in all those the inward grace is united to the outward signs and the holy Ghost doth as truly and really and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant as the minister doth the water to its body and the invisible grace of the Sacrament is conveyed to the outward means But how can an infant be capable of the grace of the Sacrament Very well though infants be not capable of the grace of the Sacrament by that way whereby the growne are by hearing conceiving beleeving yet it followeth not that infants are not capable in and by another way It is easie to distinguish between the gift conveyed and the manner of conveying it faith is not of absolute necessity to all Gods elect but only to those to whom God affords means of beleeving It is the application of Christs righteousnesse that justifieth us not our apprehending it God can supply the defect of faith by his sanctifying Spirit which can doe all things on our part in the room of faith which faith should doe Doe we not know that the sin of Adam is imputed to children and they defiled by it though they be not capable to understand it even so the righteousnesse of Christ may be and is by Gods secret and unknown way to elect infants and so to those that are born deaf and fools not capable of understanding for though God tieth us to means yet not himself he that hath said of infants to the belongs the kingdome of God knows how to settle upon them the title of the Kingdome and we have no reason to think but that even before or in at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ and cloath it with his righteousnesse and impute unto it the title of a son or daughter by Adoption and the image of God by sanctification and so fit it for the state of glory But what is to be thought of the effect of Baptisme in those elect infants whom God hath appointed to live to years of discretion In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary meanes for though God doe sometimes sanctifie from the wombe as in Jeremy and John Baptist sometime in Baptisme as he pleaseth yet it is hard to affirm as some doe that every elect infant doth ordinarily before or in Baptisme receive initiall regeneration and the seed of faith and grace For if there were such a habit of grace then infused it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie untill the party doe beleeve and embrace the promises Is not Baptisme then for the most part a vain empty shew consisting of shadowes without the substance and a signe without the thing signified No it is always an effectuall seal to all those that are heirs of the Covenant of grace the promises of God touching Justification Remission Adoption are made and sealed in Baptisme to every elect child of God then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith Thus Baptisme to every elect infant is a seal of the righteousnesse of Christ to be extraordinarily applyed by the holy Ghost if it die in its infancy to be apprehended by faith if it live to yeares of discretion So that as Baptisme administred to those of years is not effectuall unlesse they beleeve so we can make no comfortable use of our Baptisme administred in our infancy untill we beleeve The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part but then I come to have the profit and benefit of them when I come to understand what grant God in Baptisme hath sealed unto me and actually to lay hold upon it by faith Explain this
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
not those spirituall creatures sinning against him neither will he spare us rebelling against his Majesty 2 Pet. 2. 4. Thirdly to feare to offend God that hath such messengers to send at his command Fourthly to learn to arm our selves with the shield of faith and fear of God since we have such great enemies to fight against Eph. 6. 11. 1 Pet. 5. 9. Fifthly to be comforted that though the Devill be powerfull and most malicious against us yet Christ hath broken his head Gen. 3. 15. and at last will tread Satan under our feet Rom. 16. â—0 Thus much of the providence that concerneth Angels Shew now how God doth deale with man As with that creature in whom above all other he intendeth to set forth the glory of his Wisdome Power Justice and Mercy Prov. 8. 31. Psal. 8. 3. c. 1 Cor. 9. 9 10. and therefore the Scriptures doe most plentifully declare the dealing of God with man both in the time of this world and for ever hereafter How is man upheld in his being Two wayes First as all other bodily creatures partly by maintenance of every mans life here on earth for the time alotted by God himselfe Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly by propagation of kind unto the end of the world through the blessing of procreation Gen. 1. 28. Eccl. 1. 4. Secondly as Angels after a sort God so providing that though the body of man returneth to the earth from whence it was taken yet the soule perisheth not but returneth to God that gave it Eccl. 12. 7. yea that the same body also and every part thereof is preserved in the grave and shall be joyned intire to the soule at the last day so to continue for ever Job 19. 26 27. How manifold is the state wherein man is to be considered Threefold first the state of innocencie commonly had and lost of all mankind both elect and reprobate without difference Eccl. 7. Secondly the state of corruption and miserie seising on all men naturally but abiding without recoverie only in the Reprobate Rom. 3. 23. Thirdly the state of Redemption proper to the elect 1 Pet. 2. 9. Psal. 130. 8. All which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men beginning at the end of this life perfected at the day of judgement and continuing for ever in the world to come And thus touching this part of Gods providence the Scriptures doe teach us both the benefits of God bestowed upon man before his fall and likewise his justice and mercy towards him after his fall his justice upon the Reprobate who are left without hope of restitution and reserved together with the Devills unto everlasting punishment Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall are restored again by grace Gen. 3. 15. Is it not likely that all the visible world together with man is fallen without hope of restitution by mercy Yes for it standeth well with the justice of God that seeing the visible world was made for the use of man Gen. 2. 9. that with the fall of man it should be punished Gen. 3. 17 18. and with his raising up be restored Rom. 8. 20 21 22. What is that speciall order of government which God useth towards mankind in this world and in the world to come In this world he ordereth them according to the tenor of a two-fold Covenant in the world to come according to the sentence of a two-fold judgement What understand you by a Covenant An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition What be the parts of this agreement Two the one is the Covenant that God maketh with us the other is the Covenant that we make with God the summ of the former is that he will be our God of the latter that we will be his people Jer. 31. 33. What gather you from the former The sir-name of God as it is in divers places of Scripture and namely Exod. 3. 15. where it is said The Lord God of your Fathers the God of Abraham the God of Isaac the God of Jacob hath sent me unto you this is my name for ever and this is my memoriall unto all generations from whence we may observe the singular glory and priviledge of Gods people in that God is content to take his sir-name of them Heb. 11. 16. Why is this sir-name added For that it is a fearfull thing to think of the proper name of God alone unlesse this be added to it whereby he declareth his love and kindnesse to us What gather you from the latter That man standeth bound by these Covenants of agreement to perform that duty which God requireth at his hands How many such Covenants be there Two First the Law and Covenant of works Secondly the free promise or Covenant of grace which from the comming of Christ is called the Gospell Rom. 10. 5 6. Gal. 3. 11 12. Which of them was first The Law for it was given to Adam in his integrity when the promise of grace was hidden in God How so since it is said that the Law was first given to Moses That is to be understood of the written Law as it was written by Moses and ingraven in tables of stone by the finger of God otherwise the same was imprinted in the beginning in the hearts of our first parents and therefore it is called the Law of nature Rom. 2. 14. How was this Law given unto Adam in the beginning It was chiefly written in his heart at his creation and partly also uttered in his eare in Paradise for unto him was given a will both to good and also to evill and also to be inclined thereto with ability to perform it There was something likevvise outwardly revealed as his duty to God in the sanctification of the Sabbath to his neighbour in the institution of marriage and to himselfe in his dayly working about the garden How doth it appeare that the substance of the Morall Law was written in the hearts of Adam and Eve First by the effect of it in them both who immediately after their fall were forced by the onely guilt of conscience not yet otherwise charged to hide themselves from Gods presence Gen. 3. 8. Secondly by the remainders thereof in all mankind who even without the Law are by light of nature a Law unto themselves Gen. 4. 6. Rom. 2. 14 15. How hath the Morall Law been delivered since the fall The summe thereof was comprised in ten words Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandements solemnly published and engraved in tables of stone by God himself Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture and so committed to the Church for all ages as the Royall Law for direction of obedience to God our King Jam.
2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21 22. How may a man know whether Satan be his God or no He may know it by this if he give obedience to him in his heart and expresse it in his conversation And how shall a man perceive this obedience If he take delight in the evill motions that Satan puts into his heart and doth fulfill the lusts of the Devil Joh. 8. 44. 1 Joh. 3. 8. What is that slavery whereby a man is in bondage to the flesh A necessity of sinning but without constraint untill he be born again by the grace of God Mat. 12. 33 34 35. If we sin necessarily and cannot but sin then it seemeth we are not to be blamed Yes the necessity of sin doth not exempt us from sin but only constraint What punishments are inflicted upon sinfull man after this life A twofold death Which is the first death Bodily death in the severall kindes namely the separation of the soul from the body Gen. 3. 19. Eccl. 12. 7. Rom. 5. 12. Wherein consisteth the second death 1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty in whose countenance is fulnesse of joy 2. Perpetuall imprisonment in the company of the Devill and Reprobates damned in hell 3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end 2 Thess. 1. 9. How doth this death seize upon man 1. After this life is ended the soule of the wicked immediately is sent unto hell there to be tormented unto the day of Judgement Luk. 16. 22 23. 2. At the day of Judgement the body being joyned to the soule againe both shall be tormented in hell everlastingly Matth. 10. 28. so much also the more as they have had more freedome from pain of body and anguish of soule and losse of outward things in this life Is the punishment of all sins alike No for as the guilt increaseth so doth the punishment and as the smallest sin cannot escape Gods hand so as we heap sins he will heap his judgements John 19. 11. Mat. 11. 20 21 22 23 24. But God is mercifull He is indeed full of mercy but he is also full of righteousnesse which must fully be discharged or else we cannot be partakers of his mercy Cannot we by our own power make satisfaction for our sins and deliver our selves from the wrath of God We cannot by any meanes but rather from day to day increase our debt for we are all by nature the sons of wrath and not able so much as to think a good thought therefore unable to appease the infinite wrath of God conceived against our sins Could any other creature in heaven or earth which is onely a creature perform this for us No none at all for first God will not punish that in another creature which is due to be paid by man Secondly none that is onely a creature can abide the wrath of God against sinne and deliver others from the same Thirdly none can be our Saviour but God Could man by his own wisdome devise any thing whereby he might be saved No for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him VVhat then shall become of man-kind is there no hope of salvation shall all perish then surely is a man of all creatures most miserable when a dog or a toad die all their misery is ended but when a man dieth there is the beginning of his woe It were so indeed if there were no meanes of deliverance but God in his infinite wisdome and mercy hath found out that which the wisdome of man could not and provided a Saviour for mankind How then is man delivered from this sinfull miserable estate Sinne is repressed and misery asswaged by many meanes naturall and civill but they are not removed nor man restored but onely by a new Covenant the old being not now able to give life unto any by reason of the infirmity of our flesh VVhy is the former Covenant of works called the old Because we not onely cannot doe it but through the perversenesse of our nature and not by the fault of the Law it maketh our old man of sin elder and we more hasting to destruction How are they convinced that seek righteousnesse by this Covenant Because thereby they make God unjust and that he should thus give the Kingdome of heaven to wicked men as to those that cannot fulfill the Law Seeing the nature of a Covenant is to reconcile and joyne those together that are at variance as we see in the example of Abraham and Abimelech Laban and Jacob why is this called a Covenant that can make no reconciliation betwixt God and us Although it be not able to reconcile us yet doth it make way for reconciliation by another Covenant neither is it meet strictly to bind Gods Covenant with men to the same Lawes that the Covenants of one man with another are bound unto For amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14. 31 32. But God neither able to be hurt or benefitted by us seeketh unto us for peace 2 Cor. 5. 20. VVhether of these two Covenants must be first in use The Law to shew us first our duty what we should doe Secondly our sin and the punishment due thereunto How is that other Covenant called whereby we are reconciled unto God and recovered out of the state of sin and death The new Covenant so called because by it we are renued the Covenant of grace of promise of life and salvation the new Testament the Gospell c. Ier. 31. 31 32. Rom. 3. 23 24. What is the Covenant of grace Gods second contract with man-kind after the fall for restoring of him into his favour and to the estate of happinesse by the meanes of a Mediatour Gal. 3. 21 22. and it containeth the free promises of God made unto us in Jesus Christ without any respect of our deservings VVho made this Covenant God alone for properly man hath no more power to make a spirituall Covenant in his naturall estate then before his creation he had to promise obedience How are they convinced by the giving of this second Covenant which seek righteousnesse in the Law or old Covenant Because thereby they make God unwise that would enter into a new and second Covenant if the former had been sufficient Heb. 8. 7. When was this Covenant of Grace first plighted between God and man Immediately after his fall in Paradise in that promise given concerning the womans seed Gen. 3. 15. God in unspeakeable mercy propounding the remedy before he pronounced sentence of Judgment Was it once only published It was sundry wayes declared in all ages partly by ordinary means and partly by Prophets extraordinarily sent and directed by God What is the foundation of this Covenant The meer
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
man to deserve the true name of a citizen which is to use the place aright And therefore have no part in those rewards that are proposed for good and perfect citizens though they enjoy what outwardly belongeth to the city Are we then to acknowledge one Church or many One alone as there is but one Lord one Spirit one Baptisme one Faith Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever as hath been said there is a begun and a perfect Church For the Church of God is one in respect of that inward nature of it having one Head one Spirit and one finall state But outwardly there be as many Churches as there be congregations of Believers knit together by speciall bond of order for the religious expressing of that inward nature Rom. 1. 11. Yet though there be many visible Churches there is but one Catholick and Universall Church of which not one shall be lost and out of which not one shall be saved Acts 2. 47. Ephes. 5. 23. John 17. 12. 20. VVhat gather you hence That the Church of Rome is not the Catholick Church because it is particular not universall and because out of it many have been saved and in it some shall be damned Rev. 18. 4. 19. 20. 2 Th. 2. 11 12. What are the speciall prerogatives whereof all Gods children the true members of the Catholick Church are made partakers Joh. 1. 12. In the Creed there are some principall notes rehearsed 1. The Communion of Saints Heb. 12. 22 23. Eph. 2. 19. 2. The forgivenesse of sins Rom. 8. 33. 3. The Resurrection of the body 1 Cor. 15. 52. Act. 24. 15. 4. Life everlasting Rom 6. 23. There are four also recorded by the Apostle Paul in that golden sentence 1 Cor. 1. 30. Ye are of him in Christ Jesus who of God is made unto us Wisdom and Righteousnes Sanctification and Redemption VVhy is Wisdome here set down by the Apostle as necessary to our salvation Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why have we no true wisdome naturally able to bring us unto it No verily for although we have wisdome naturally ingraffed in us to provide for this present life and sufficient to bring us to condemnation in the life to come yet we have not one grain of saving wisdom able to save us or to make us step one foot forward unto eternall life Where is this wisdom to be found In the word of God How come we to it By Christ for God dwelleth in light which no man hath approached unto 1 Tim 6. 16. only the Sonne which was in the bosome of his Father he hath revealed him Joh. 1. 18. What doth the Apostle mean by Righteousnesse As by the chief part thereof our whole justification which consisteth of the remission of our sins and the imputation of Christs righteousnesse How doe you prove this righteousnesse here to be meant of the righteousnesse that is in Christ Because he speaketh afterward of sanctification which is the righteousnesse within us What is Sanctification It is freedome from the tyranny of sin into the liberty of righteousnesse begun here and increased dayly untill it be fully perfected in the life to come Rom. 6. 14. Psal. 19. 14. VVhat is Redemption It is the happy estate that the childrē of God shal have in the last day VVhat is the ground of all these spirituall blessings The whole work of our salvation must be ascribed to the grace of God alone VVhat is meant by the grace of God First and principally that free favour with God doth bear towards us 2. Those gifts and helps that are in us arising from that fountain Is man idle in this work of grace Man also worketh with Gods grace but first he receiveth from God not only the power to work but also the will and the deed it selfe Phil. 2. 13. Is this work of God only an offering of good things unto us God doth not only offer grace unto us but causeth us effectually to receive it and therefore is said not only to draw us Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us whereby we follow him Ps. 51. 10. What profit hath every one of Gods elect in Christ the Mediatour by the application of the covenant of grace Union and communion both with Christ himselfe and with his whole Church whence ariseth the communion of Saints whereby nothing else is understood but that heavenly fellowship which all the faithfull have with Christ their head with the members of his body all true Christians the whole Church thus communicating with Christ and every member one with another Heb. 3. 14. 12. 22. 23. Eph. 2. 19 20. 4. 12. 1 John 1. 3. What are the bands of this fellowship and who is the author of it The Spirit knits the body to the head by faith and the members one unto another by love 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17. What comfort have we by this 1. That we are justified by that faith whereby Adam and Abraham were justified which is tyed to no time or place and excludeth no person 2. That we are made partakers of Christ and all his merits by faith and of all the blessings of the Church by love What are the speciall comforts of this communion with Christ That wee are sure to have all graces and all good things from him and that both our persons are beloved and our services accepted in him and for him John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4 5 13. 1 Pet. 2. 5. And what especiall comforts doe arise out of our communion with Christians That we have a portion in their prayers Act. 1. 2. 15. a share in their comforts Rom. 12. 15. a room in their hearts 2 Thess. 1. 3. mutually bearing infirmities Gal. 6. 1 2. furthering duties Heb. 10. 24. and relieving necessities What duty doth this communion of Saints require of us Eph. 4. 3. To renounce all fellowship with sin and sinners 2 Cor. 6. 17 to edifie one another in faith and love Iude 5. 20. to delight in the society of the Saints Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace Why are all Beleevers called Saints Because they are partakers of Christs holinesse dayly growing and increasing in the same and to let us know that none shall ever bee Saints in heaven but such as are first Saints on earth Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10. Forasmuch as the point of our union and communion with Christ is of great importance and the very foundation of allour comfort it is more largely to be stood upon First therefore shew how the elect are united to Christ his person They are incorporated and made members of
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
who is not onely the Lord our Maker Psal. 100. 3. but also our God and Saviour 1 Tim. 4. 10. Psal. 36. 6. Whence is the latter From the Covenant of grace whereby he is our God and Saviour of them that believe 1 Tim. 4. 10. assuring them of all gracious deliverances by vertue of his Covenant from all evills and enemies both bodily and especially spirituall a proofe whereof is laid downe in that famous deliverance of the people of Israel out of the slavery of Egypt which was so exceeding great that by reason thereof they were said to be in an Iron Furnace Deut. 4. 20. How can this belong to us which are no Israelites Though we be not Israel in name or according to the flesh yet wee are the true Israel of God according to the spirit and promise Why doth the Lord make choyse of that benefit which seemeth nothing at all to belong unto us rather then of any other wherein we communicate with them 1. Because it is the manner of God to allure the Israelites to whom the Law was given at first as children with temporall benefits having respect to their infirmity and child-hood whereas wee are blessed of God with greater knowledge and therefore in respect of them are as it were at mans estate Deut. 28. 13. 2. Because it was fittest to expresse the spirituall deliverance from Satan by Christ which was thereby figured and represented and so it belongeth no lesse if not more to us than to them 3. Because we being freed from the slavery of our bloody enemies whereunto we were so neere more than once and unto whom we justly have deserved to have beene enthralled and it being the common case of all Gods Children to bee in continuall danger of the like and to feele the like goodnesse of God towards them we may also make use of this Title and esteeme it a great Bond also of us unto God 4. Because it was the latest benefit the sweetnesse whereof was yet as it were in their mouth and herein the Lord had respect unto our corrupt nature who are ready to forget old benefits how great soever What is there is this reason to set forth the true God whom we worship and to distinguish him from all Idolls whatsoever 1. The name Jehovah which betokeneth that hee onely is of himselfe and all other things have their being of him whereby wee are taught that there is but one true God whose being there is no creature able to conceive and that hee giveth being to all other things both by creating them at first and by preserving and directing of them continually 2. The name Elohim or God which in the Hebrew is of the plurall number to signifie the Trinity of the Persons in the Vnity of the God-head 3. That he is both Omnipotent and is able to do all things and also willing to imploy his power to the preservation of his people proved from an argument of the effects in the deliverance of the Israelites out of Egypt So much of the Preface What are the words of the first Commandement Thou shalt haue no other Gods before Me. Or Thou shalt not haue any strange God before My Face Exo. 20. 3. What is the scope and meaning of this Commandement 1. That this Jehovah one in substance and three in persons the Creator and Governour of all things and the Redeemer of his people is to be entertained for the onely true God in all the powers of our soule Matth. 22. 33. 2. That the inward and spiritual worship of the heart Prov. 23. 26. wherein God especially delighteth Deut. 5. 29. and which is the ground of the outward Prov. 4. 23. Matth. 12. 35. is to be given to him and to none other and that sincerely without hypocrisie as in his sight who searcheth and knoweth the heart Jer. 17. 10. For this word Before me or Before my face noteth that inward entertainment worship wherof God alone doth take notice and thereby God sheweth that he condemneth as well the corrupt thoughts of mans heart concerning his Majesty as the wicked practice of the body for our Thoughts are before his face What is forbidden in this Commandement Originall corruption so farre forth as it is the fountaine of impiety against God Rom. 8. 7. with all the streames thereof What is required in this Commandement That we set up imbrace and sanctifie the Lord God in our hearts Isa. 8. 13. yeilding to him in Christ that inward and spirituall worship which is due unto his Majesty Wherein doth this consist 1. In knowing of God in himselfe in his properties and in his workes for it should be the joy of every Christian soule to know the true God and whom he hath sent Christ Iesus Io. 17. 3. 2. In cleaving unto him Deut. 11. 22. Josh. 23. 8. Acts 11. 23. How is that to be done 1. We must be perswaded of Gods love to us and so rest upon him for all we want being assured that he both can and will abundantly provide for us here and for ever 2. We are to love him so heartily as to be loath to offend him and delight to please him in all things So much of the Commandement in generall What are we to consider of it in particular First the severall branches of it Secondly the helpes and hinderances of the obedience thereof What be the severall branches of this Precept There is here commanded 1. The having of a God and herein Religion 2. The having of one onely God and no more and herein unity 3. The having of the true God and none other for our God and herein truth To what end doth God command us to have a God seeing wee cannot chuse but have him for our God whether we will or not Because albeit all men of necessity must have a God above them yet many either know him not or care not for him and so make him no God as much as in them lyeth What is it then to have a God To know and worship such an infinite Nature as hath his being in himselfe and giveth being to all other things wholly to depend upon him and to yield absolute obedience to his will What is it to have no God In heart to deny either God himselfe or any of his properties or so to live as if there were no God at all What things are to be considered in this first branch of this Commandement Such as doe concerne the faculties of the soule and the severall powers of the inward man namely the Vnderstanding Memory Will Affections and Conscience What is the Vnderstanding charged with in being commanded to have a God 1. To know God as hee hath revealed himselfe in his Word and in his Works 1 Chron. 28. 9. John 17. 3. 2. To acknowledge him to be such an one as we know him to be 3. To have faith both in believing the things that are written of him and
will be a notable meanes to keep us from sinne How is the reason drawne from Gods Titles laid downe In these words For I the Lord thy God am a jealous God Which is the first Title that is mentioned here Iehovah which noteth the Essence of God and the perfection thereof What have we to learne from thence That Idolaters are so farre from worshipping the true God that they deny his Being and Perfection What is the second Title Thy God whereby the Covenant of grace is signified which on our part is by no sinne so directly violated as by Idolatry called therefore in Scripture Spirituall Adultery Ier. 3. 8. What doth this teach us That Idolaters are most miserable in forsaking the true God who is all happinesse to his people What is the third Title El That is a mighty and strong God and therefore perfectly able to save and destroy VVhat doth this teach us That there is no power so great which can deliver Idolaters or any sinners from the wrath of God VVhat is the fourth Title Iealous whereby the nature of God is signified loving chastity in his Spouse with a most fervent love and abhorring spirituall whoredome with most extreame hatred What are we to learne from hence That the Lord can no more abide Idolatry then a married man can brooke it that his Wife should commit adultery For his wrath is compared to the rage of a jealous Husband upon unchaste behaviour of his Wife Prov. 6. 34 35. Declare this Comparison more at large The jealous man finding the Adulterer with his Wife spareth neither the one nor the other So if any that by profession hath been espoused to Christ and joyned unto God in him and hath promised in Baptisme to serve him alone yet notwithstanding shall forsake him and worship others How good soever they be whether Saints or Angels they shall not escape Gods wrath For if corporall Adultery be so severely punished much more shall spirituall What doe the reasons drawne from the Works of God containe A just recompence to the breakers of this Law and a gracious reward to them that keep it God shewing himselfe in this case to be jealous 1. By punishing sin in many generations 2. By extending his mercy in a far more abundant manner to them that keep his Law So the former reason containeth a threatening to restraine from disobedience the latter a promise to allure to obedience How is the former of these reasons laid downe In these words Visiting the iniquities of the Fathers upon the Children unto the third and fourth generation of them that hate me What is the summe of this reason That he will visit such as howsoever pretending love doe thus declare their hatred of him and punish them both in themselves and their Children to many generations What doth God meane when he saith That he will visit the sins of the Fathers upon the Children Two things 1. That he will enquire and search whether he can find any of the Parents sins and especially their Idolatry in their Children continuing in their Fathers sins and that if he doe he will remember the same in the punishment of them What are we to learne from hence 1. That howsoever God for a time doth seeme not to regard our sins yet he doth both see them and in his due time will punish them if we doe not repent 2. That neither the example of our Parents nor any other that doe amisse can be sufficient warrant to us to commit any sin 3. That all Parents are carefull to take heed how they commit any sin because in so doing they bring Gods Iudgements not only upon themselves but also upon their Children 4. That Children are to sorrow for being borne of Idolatrous Forefathers But how doth that agree with the Righteousnesse of God to punish the Children for the sins of their Fathers Very well for if Princes whose judgements are shallow in comparison of Gods the depths whereof are past finding out doe with equity dis-inherit and put to shame the posterity of Traytors the Lord may much more justly doe the like with the wicked childe which followeth his Fathers steps and is a Traytor himselfe having both his Fathers sinne and his owne upon his head for God here onely threatneth to punish those children which continue in their Fathers sinnes and therefore as they have part in their fathers sinnes so it is reason they should have part in their Parents punishments What doth God meane by the third and fourth generation He meaneth that not onely the next children but the children of divers and many generations shall smart for their fathers sinnes As in Amos for three transgressions and for foure that is for many Why then doth he specially name three or foure Generations Because Parents live so long oft-times that they see their Posterity for foure Generations following punished for their sinnes Why doth God say Of them that hate me To shew that not all the sonnes of the wicked but onely such as continue in their Fathers wickednesse shall be punished for their sinnes Ezek. 18. 4. 10. 13 14. 17. But is there any that hate God Yes verily so many as worship him otherwise then himselfe hath commanded doe hate him for although every Idolater will say that he loveth God yet here God witnesseth of him that he is a lyer and that he hateth God in that he hateth the worship that he commandeth in the love whereof God will have the experience of his love 2 Chron. 19. 2. Mic. 2. 8. John 15. 18. Rom. 1. 29 30. 5. 10. 8. 7. Col. 1. 21. In what words is the second reason laid downe which is drawn from the clemency of God Wherere it is said that he sheweth mercy unto thousands of them that love him and keep his Commandements What is the summe of this reason That God will blesse the obedient unto many generations both in themselves their children and posterity and in whatsoever belongeth unto them thus extending his mercy unto thousands of such as shew their love of him by obedience to this his Law Why doth the Lord say that he will shew mercy to them that love him and keep his Commandements To teach us that the best deeds of the best men cannot merit or deserve any thing at Gods hands but had need to bee received of him in mercy Wherefore doth hee say that he will have mercy to thousands seeing he said that he would visit onely the third and fourth Generation of them that hate him Because he is more willing and ready to exercise his mercy then his anger But what will God be mercifull to all the Children of the godly No But onely such as love him and keep his Commandements Is this Blessing proper to the Godly Not altogether neither For God rewardeth the posterity of the wicked with outward benefits oftentimes according to their outward service as appeareth by the succession of Iehu So much
both to God and man Whereof must we give Almes Of that good thing that is wholsome and profitable to the receiver which is justly our owne not another mans unlesse in case of extremity before mentioned for otherwise of goods evill gotten or wrongfully detained not almes but restitution must be made How much must we give Wee must sow liberally that wee may reape also liberally notwithstanding in the quantity and proportion of almes respect must be had 1. To the ability of the giver who is not bound so to give as utterly to impoverish himselfe and to make himself of a giver a receiver saving that in a common and extream necessity of the Church every one must be content to abate out of his revenue that the rest may not perish and some whose hearts God shall move may voluntarily and commendably sell all and put it into the common stocke yea it is unlawfull so to give unto some one good use as to disable our selves for the service of the Common-wealth Church or Saints in generall or for the reliefe of our family or kindred in speciall Secondly to the condition of the receiver that his necessity may be supplyed not as to make him of a receiver a giver for this is to give a patrimony not an almes and belongeth rather to Iustice binding men to provide for those of their owne houshold then to mercy To whom must we give To such as are in want with this difference First in present extremity we must preserve life in whomsoever without enquiring who and what a one the partie be Secondly in cases admitting deliberation we must confine our almes to such as God hath made poore as Orphans Aged Blinde Lame the trembling hand c. wherein such gifts are most commendable as extend unto perpetuity as the erecting or endowing of Churches Schooles of good learning Hospitalls c. But as for such as turne begging into an art or occupation they are by order to bee compelled to worke for their maintenance which is the best and greatest almes What order must we observe in giving We must begin with such as are nearest to us in regard of domesticall civill or Christian neighbour-hood according as the lawes of Nature Nations and religion direct us unlesse other circumstances as the extremity of want or the indignity of the person to bee relieved doe dispence and so proceed to such as are further off according as our ability can extend What are the times and places fittest for those duties For publick almes the fittest time is when we meet together for the solemne worship of God likewise the fittest place where provision is made for publick Collections For private when and wheresoever the necessity of our poore brother offerth it selfe With what affection must we doe Almes-deeds 1. With pity and compassion on our needy brother Psal. 112. 4. 2. With humility and secrecy not seeking praise from men but approving our selves to God Matth. 6. 1 c. 3. With cheerfulnesse Rom. 12. 8. because God loveth a cheerfull giver 4. With simplicity not respecting our selves but the glory of God and the good of our fellow members Rom. 12. 8. 2 Cor. 8. 4 5. How many wayes may almes-deeds be performed Not only by giving but also First by lending to such as are not able to lend to us againe some being no lesse relieved by lending then others by gift provided we take nothing for the loane yea in some cases either remit part of the loane or commit it into the hands of our poore brother without assurance to receive from him the principall againe Secondly by selling when we doe not only bring forth the commodity as of corne c. which others keep in but also in a mercifull commiseration of our poore brother abate something of the extreame price Thirdly by forbearing whatsoever is our right in case of great necessity What fruit may we expect of this duty Not to merit thereby at the hands of God But yet 1. To make God our debtor Prov. 19. 17. according to his gracious promises who also in Christ will acknowledge and requite it at the last day Mat. 10. 42. 25. 35. 2 Tim. 1. 18. 2. To seale the truth of our Religion 1 Sam. 1. 27. 3. To assure us of salvation Heb. 6. 9 10. 1 John 3. 14. 1 Tim. 6. 19. 4. To make amends to man for former covetousnesse and cruelty Dan. 4. 24. Luke 19. 8. 5. To sanctifie our store Luke 11. 41. and bring a blessing on our labours Deut. 15. 10. yea and upon our posterity after us Psal. 112. 2. 37. 16. 2 Tim. 1. 16. We have spoken at large of the participation of the grace of Christ and the benefits of the Gospell Now we are come unto the meanes whereby God doth effect these things Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankinde By vocation or calling Rom. 8. 30. Heb. 3. 1. when God by the meanes of his Word and Spirit acquainting men with his gracious purpose of salvation by Christ inviteth them to come unto him Hos. 2. 14. and revealing unto them his Covenant of grace Mat. 11. 27. 16. 17. Iohn 14. 21. Psalme 25. 14. bringeth them out of darknesse to light Acts 26. 18. Is this Calling of one sort only No there is an externall gathering common to all together with some light of the Spirit and certaine fruits of the same attained unto by some that are not heires of the promise for many are called with this outward and ineffectuall calling who are not chosen Isa. 48. 12. Mat. 22. 14. And there is an internall and effectuall calling peculiar to those few that are elect whereby unfaigned faith and true repentance is wrought in the heart of Gods chosen and God become in Christ their Father doth not only outwardly by his Word invite but inwardly also and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation Gen. 9. 27. Psal. 25. 14. 60. 6. 5. 4. Ioel. 2. 32. Acts 2. 39. How doe both these kinds of Callings differ Howsoever we are to judge charitably of all outwardly called 1 Cor. 1. 2. because who among them is also inwardly called is only knowne to God 2 Tim. 2. 19. yet doth this outward calling differ from the inward 1. In that it is wrought only by outward meanes and common illumination Heb. 4. 2. without the spirit of regeneration Jude vers 19. or any portion of saving faith Luke 8. 13. 2. In that they are admitted only to an outward and temporary league of formall profession Acts 8. 13. Rom. 9 4 5. not to that intire fellowship with Christ required unto salvation 1 Iohn 2. 19. 1 Cor. 1. 8 9. What are the
meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
to our weaknesse 3. What miserable men they are that refuse the Sacraments Repeat the principall ends for which God hath instituted the Sacraments To help our insight as cleare glasses to releeve our memories as lasting monuments and to confirme our faith as most certain seales and pledges from whence they become our bonds of obedience and the markes and badges of our profession so the ends for which they are appointed are these foure 1. The clearing of our knowledge 2. The helping of our memories 3. The strengthening of our faith 4. The quickning of our obedience How may we more clearly consider of those things which are ministred in the Sacraments By considering distinctly the things given and received and the persons giving and receiving What are the things given and received They are partly outward and partly inward What are the outward The visible creatures ordained for signes and figures of Christ as under the time of the Gospel Water Bread and Wine Why hath God made choice of these creatures Both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally used of all Nations of the world What are we to learne from hence The wonderfull wisdome of God that hath chosen base and common things for so high and singular mysteries whereas he might have chosen things more rare and of greater price to set out such excellent benefits as are offered to us in the Sacraments wherein there is great difference between the time of the Law and of the Gospel What are the inward things The invisible and spirituall graces namely Christ with all his benefits What learne you of this Not to stick to the outward elements but to lift up our hearts unto God accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent So much of the things what are the persons The Giver and Receiver How many Givers are there Two the outward giving the outward and the inward giving the inward things Who is the inward giver God himself even the holy Trinity God the Father God the Son and God the holy Ghost What are the actions of God in a Sacrament They are principally two 1. To offer and reach forth Christ and his graces 2. To apply them to the hearts of the faithfull Communicant Who are the outward Givers The Ministers especially representing unto us the Lord whose Stewards they are 1 Cor. 4. 1. What is the Ministers office herein To consecrate the elements and then to distribute them Wherein consisteth the consecration of the elements Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer unto God First in praising God who hath ordained such means for the reliefe of our weaknesse Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained Is not the substance changed of the elements by this consecration No verily onely the use is altered in that they are separated from a common to a holy use which change and alteration continueth onely while the action is in hand Doth the Minister with the signe give the thing signified also No he onely dispenseth the signes but it is God that giveth and dispenseth the things signified Matth. 3. 11. Is God alwayes present to give the thing signified to all them that the Minister giveth the signe No not to all for some in receiving the signes receive together with them their owne judgement 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments and to such persons the signes and things signified are alwayes conjoyned Who are the persons that are to receive the Sacraments All Christians that are prepared thereunto Is there any speciall preparation required to the receiving of the Sacraments Yes verily for seeing men ought to come with preparation to the hearing of the Word alone they ought much more to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to us What is the preparation that is required in them that come to receive the Sacraments There is required in those that are of yeares of discretion to a worthy participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospel Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly much lesse the simple and common people tell me how farre is this knowledge faith and feeling necessary First concerning the Law it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of everlasting death due thereunto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospel that he be able in some measure to understand the Covenant of Grace which God in Christ hath made with the sons of men and then that by faith he be able in some measure to apply the same to himself VVhat ariseth from this knowledge faith and feeling to a further preparation thereunto A true and earnest desire to be made partaker of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiving VVhat duties in the action of receiving are to be performed First a grave and reverent behaviour befitting such holy Mysteries Secondly an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat duties are to bee performed after the partaking of the Sacraments If we have a sense and feeling of the gracious work of God by them we are to rejoice with thanksgiving if not we are to enter into judgment with our selves and to humble our selves for our want thereof And though we ought to be humbled if we feel not the work of God in us in or after the Sacraments as that which argueth want of preparation before or attention in receiving of them yet ought we not therefore to be altogether dismayed for as the sick man feeleth not the nourishment of his meat because of his malady and yet notwithstanding is nourished so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments through the weaknesse of their faith and although wee cannot feele it immediately yet after by the fruites thereof wee shall bee able to discern of our profiting thereby Hath the administration of the Gospel been alwaies after the same manner For substance it alwayes hath been the same but in regard of the manner proper to certain times it is distinguished into two kindes the Old and the New Heb. 11.
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
he gave him the Tree of life to be a pledge of his promise It was not the Tree of life that gave Adam life but the promise Adam might have lived by the promise without the Tree but the Tree could doe him no good without the promise Thus God promiseth Christ and his benefits to the faithfull and to their seed and then he gives us Baptisme to seale these promises it is not Baptisme that saves us but the promises it is not water that purgeth our sins but the bloud of the Covenant why then was the Sacrament added for our weaknesse to be a strengthening to our faith not to give any strength or efficacy to the Covenant made in the bloud of Christ Gods Word is as sure as his bond his promise is as effectuall as his seal and shall as surely be accomplished the Sacraments onely give strength to our faith in apprehending it What infer you from this That where God is pleased to dispense his seals and Sacraments they are great comforts and pledges of his love and to despise or sleight them were a horrible sleighting even of the Covenant it selfe But where he denieth means and opportunity of enjoying the signes the things signified are never the farther off or lesse effectuall It is said Gen. 17. 14. that the uncircumcised should be cut off from Gods people because he had broke the Covenant but it is meant onely of voluntary and wilfull refusing of Circumcision for the people of God in the wildernesse were forty years without the outward sign of Circumcision they were not without the inward grace Davids child died the seventh day a day before the time appointed for Circumcision and yet both his words and his cariage expresse that he doubted not of the salvation of it so the theef upon the Crosse beleeving in Christ was received with Christ into Paradise though he were never baptized hee had the inward grace of Baptisme the washing of the bloud of Christ though not the outward signe when God affordeth means wee must wait upon him for a blessing in them and by them when he doth not afford means we must not tie the working of his grace to them God who sanctifieth some in the womb knows how to sanctifie all his elect infants and by his Spirit apply the merits of Christ unto them without the outward water Some have the outward signe and not the inward grace some have the outward sign and the inward grace some have the inward grace and not the outward sign we must not commit Idolatry by deifying the outward element the rule will hold It is not the want of the Sacraments but the contempt or wilfull neglect of them that is dangerous What other errors of opinion and practise doe you observe about Baptisme As some through ignorance and superstition have too high a conceipt of the outward signs so others through ignorance and prophanenesse have too mean and base an opinion of them some there are who esteem of Baptisme as of a meer Ecclesiasticall ceremony and Church complement as if there were no serious vertue or efficacy in it or profit to be expected by it or had no other use but to give the childe a name and there is an end they look no further How doth it appear that some have so sleight an opinion of this Ordinance By their answerable practises such as these and the like 1. Often Baptism is deferred and that upon every trifling occasion as if it were a businesse of no great weight and moment but might attend every ones leisure and many times through delay the child dieth without it which though it doth nothing prejudice the childes salvation yet it will lie heavy upon the parents conscience for neglecting Gods Ordinance when he afforded opportunity 2. Often the Minister is sent for home to perform that service with few in a private chamber when no eminent necessity urgeth to the dishonour of so sacred a businesse which ought to bee a most solemne and publike action of the whole Congregation 3. Though the child be brought to Church yet often some by-day is chosen and not the Lords Sabbath and it is then done as if it were only womens worke to be present at Baptisme who have most leisure to spend time about matters of smaller consequence 4. If it be on the Sabbath then the maine care and preparation is about matters of outward pomp and state every thing is fitted and prepared for the purpose but onely that which should chiefely be viz. the hearts and mindes of those that goe about a businesse of that nature 5. While the Sacrament is in performing the demeanor of many shew that they have a slight opinion of that service some turning their backs upon it going out of the Church so soon as sermon is done as if the word was worth the minding but not the Sacrament others prating and talking all the while as if there were nothing for them to learne by but no duty for them to performe in that action 6. Lastly infants are brought to the Sacrament of Baptisme in their infancy but are never by their parents taught the doctrine of Baptisme when they come to years of understanding Baptisme is not made use of as it ought in the whole course of mens lives these things shew that men commonly have a meane conceit of this Ordinance What is the best way to reforme these irreligious practises A serious pondering considering of the high dignity of this divine ordinance that wil cause a devout reverent demeanor in that holy busines 1. Every one should consider that it is no customary formallity but an honourable ordinance instituted by the lawful authority of God himselfe who never imposed any service upon his Church in vain It was honoured by our Saviour Christ himself who sanctified it unto us by submitting unto it in his owne sacred person confirmed by his practise by his precept c. 2. Every one should consider that there are infinite mercies sealed up by it to the faithful and to their seed It is a visible admittance of thy child if thou beest a Parent into the Congregation of Christs flock signifying its interest in the heavenly Ierusalem which is above Is this a busines to be mumbled over in a corner Christ came from Galile to Jordan to be baptized is the receiving of thy child into the bosome of the Church in a full Congregation no comfort unto thee is it not mercy to see the bloud of Christ ministerially sealed up unto thy Infant to purge it from that pollution which it hath brought into the world with it which also thou makest confession of by presenting it to this mysteriall washing Is it not joy to thy heart to heare the whole Congregation of Gods Saints pray for thy childe and that God hath honoured thee so much as to count thy very childe holy and within his Covenant thinke on these things 3. Every one that
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is