But besides and over and above Against the invocation of or praying to Saints this one †1 Tim. 2. 5. Mediator between God and Man religously to worship any others either | Col. 2. 18. Rev. 19. 10. 22. 9. Angels or Men whether living or dead whether they have been really and truly Holy or only so in our opinion only that is to give them more than civil reverence or to invocate and pray unto them as indeed our Patrons and Advocates with God or to dedicate Temples Altars Feasts unto them to offer Sacrifices to make vows unto them or to trust in their Merits and Power and Grace and Favour with God c. we judg wholly and altogether unlawful and displeasing to God especially when the business is concerning the dead although Saints for that the Holy Scriptures †Heb. 4. 10. Rev. 14 13. Job 3. 11. 12 13 c. ch 41. 21. Eccl. 9. 5. 2 King 22. 20. Isa 38. 19. 63. 16. everywhere affirm of them that they know not our condition or concerns and that they no way mind those things that are done under the Sun Yet that the memory both of the one and the other is holily to be kept and their vertues with worthy praises to be celebrated and to be proposed or commended to us and others for our and their imitation we rightly judg So far are we either from condemning or any ways blaming the mutual intercession of Believers * Rom. â—5 30. 2 Cor. 1. 11. Eâ—h 6. 18 19. Col. 4. 3. 2 Thess 3. 2. Heb. 13. 18. who are yet alive with God for one another CHAP. XVII Of the Benefits and Promises of God and first of Election unto Grace or Calling unto Faith 1. BUt that Man might not only be The benefits of God that precede Faith able to do or perform those Commandments of God which have hitherto been expounded but that he might be willing to do them readily freely and heartily it hath pleased God on his part to do all things that are * Jer. 31. 32 33 34. Heb. 8. 8 c. Ezek. 11. 19. 36. 22 c. 2 Cor. 7. 1. 2 Pet. 1. 3 4. 1 Joh. 3. Col. 1. 4 5. 1 Pet. 1. 3 4 c. necessary for the effecting of both these in Man that is he hath determined to bestow such Grace upon Man that was and is a sinner whereby he might be apt and fit to perform all that which is required of him in the Gospel and further to promise such good things unto him whose excellency and beauty might far exceed the capacity of all humane understanding and the desire and certain hope whereof might provoke and inflame the Will of Man actually to yield obedience to the same All which indeed benefits God who is most merciful in himself and fatherly affected towards us in Christ is wont by his Holy †1 Cor. 2. 10 c. ch 12. 3 c. 2 Cor. 3. 6 c. 1 Joh. 2. 20 27. Rom. 5. 5. 8. 9 c. Spirit whereof we have treated more largely before both to make known unto us and also really to bestow and confer upon us 2. First therefore God bestoweth Vocation or calling unto Faith Grace | Mat. 11. 20 c. Joh. 5. 34 40. 6. 44 45. 2 Pet. 1. 2 3 4. on sinners not only necessary but also sufficient for their yielding Faith and Obedience when he calleth them by the Gospel unto himself and seriously prescribeth to them Faith and Obedience under the promise of eternal Life on the one hand and the threatning of eternal Death on the other This Vocation or Calling in Scriptures is sometimes called * 1 Cor. 1. 26. 2 Tim. 1. 9. 1 Pet. 2. 9. Election or Choosing to wit unto Grace or the means of Salvation differing much from Election unto Glory or Salvation it self of which hereafter Now this Vocation is wrought and completed by the †Mat. 28. 18. Joh. 5. 34. Rom. 10. 14 15. 2 Cor. 3. 5 6. preaching of the Gospel and the Virtue or Power of the Spirit joyned therewith and that indeeed with a gracious and serious intention to save and therefore to bring unto Faith | 1 Tim. 2. 4 c. Tit. 2. 11. 1 Pet. 1. 23 25. all those that are called whether they really believe and are saved or no and so obstinately refuse to believe and consequently to be saved 3. For there is one Vocation that is †Rom. 8. 28. 29. 1 Cor. 1. 24 26. effectual so called rather from the event A twofold sort thereof then from the bare or sole intention of God to wit which doth obtain its saving Effect not indeed for that it is out of a precise or absolute intent of saving so administred by some certain and singular Wisdom of God so as effectually or successfully to agree with the Will of him that is called by an irresistable Power or by some Omnipotent force which is neither more nor less than creation or raising from the dead so | Act. 2. 4 13 48. Rom. 6. 17. 1 Thess 2. 13. efficaciously determined to believe that he cannot but believe and obey but because man who is now called and sufficiently prepared doth not resist God that calleth him nor set any Bar against the divine Grace which otherwise he might set against the same There is indeed another that is * Prov. 1. 24. 25. Ez. 12. 1. Isa 5. 1 c. Mat. 23. 37. Luk. 7. 30. Joh. 5. 40. Act. 7. 5. 13. 46. 2 Thess 3. 1 2. Contrary to the Cannons of the Synod of Dort ch 3 4. sufficient but yet withal ineffectual to wit which on man's part is without any saving effect and through the alone voluntary and vincible or avoidable fault of man becomes unfruitful or obtains not its wished and due event and end 4. The former which is accompanied Conversion or regeneration on Gods part with its saving effect or is already in its exercit act is sometimes called in Scripture * Act. 3. 19 26. 1 Thess 1. 9. Conversion †Joh. 3. 5 c. Jam. 1. 18. Regeneration a | Eph. 2. 6. Spiritual raising from the dead and a * Gal. 4. 19. 2 Cor. 5. 17. Eph. 2. 10. new Creation to wit because by it we are effectually turned from a corrupt course of living to live †Tit. 2. 11 12. soberly justly and piously and are raised of God from a | Rom. 6. 2 c. death of sin or a deadly custom of sinning unto a Spiritual life or Holy way of living Lastly being reformed according unto the * Rom. 6. 17. similitude or likeness both of the doctrine and of the life of Christ we are as it were begotten again and so by repentance and faith are in him made †Eph. 2. 24. Col. 3. 10. new Creatures 5. Man therefore hath not saving
thereby furthermore neither had God therefrom gotten an opportunity of shewing Mercy and exercising Justice as truly and properly such But Man by the meer pure liberty of his Will altogether free both from all inward and outward necessity only the permission of God intervening and the alone swasion and motion of the Devil the which Man might easily have resisted and not listened unto preceding and the Beauty and Gracefulness of the Fruit in the case outwardly enticing he committed this sin 3. By this transgression Man by Vertue The guilt arising theâ—eâ—roâ— of the Divine Threatning became Guilty of †Gâ—n 2. 17 3. 16. c. Rom. 5 12. c. Gen. 3. 21. c. Rev. 2. 7. 21. 14. Eternal Death and manifold Misery and was stript of that primaeve Happiness which he received in his Creation and therefore cast out of that most delightful Garden a Type of the Coelestial Paradise in which otherwise he did happily converse with God and was for ever debarr'd from the Tree of Life which was the Symbol or token or pledg of a Blessed Immortality 4. And because Adaâ— was the Stock The propagation thereof unto his Pâ—sterity and Root of all Mankind therefore he involved and intangled not only himself but also all his | Act. 17. 26 Heb. 7. 10. Rom. 5. 12. c. Joh. 14. posterrity who were as it were shut up in his loyns and were by Natural Generation to proceed from him in the same Death and Misery with himself so that all Men without any difference our Lord Jesus Christ only excepted are by this one only Sin of Adam deprived of that primaeve Happiness and destitute of that true Righteousness which is necessary for the obtaining of Eternal Life and consequently are now born lyable to that Eternal Death and likewise manifold Misery that we spake of And this is usually and vulgarly called Original Sin Concerning which notwithstanding we are to hold that the most bountiful God in and by his beloved Son Jesus Christ as in and by another and new Adam hath provided or prepared a free Remedy for al against that Evil or Malady which was derived unto us from Adam So that even from hence the mischievous errour of those who use to lay the ground of the Decree of absolute Reprobation being a thing forged their own Brains and Fancy in this sin * See the Canons of the Synod of Dâ—rt ch 1. at the begining may sufficiently appear 5. Besides this sin there are also other Actual Sins which are every Man 's own proper Sins or actual Sins †Gen. 6. 5. 8. 21. 2 Cor. 4. 3. Eph. 4. 17 18 19. Jer. 13. 23. Joh. 8. 24. Rom. 7. 14 c. 2 Pet. 2. 19. the which also do really multiply our Guilt before God and do in things Spiritual darken our Minds nay and by degrees blind them and lastly by custome in sinning do more and more deprave or pervert our Wills 6. Of this sort of Sins there are divers Their Kinds and Degrees kinds and several degrees as may be understood by their several Objects Subjects Causes Manners Effects and Circumstances to wit there is one of | Luk. 12. 47. Jam. 4. ult commission another of omission * 2 Cor. 7. 1. one of the Flesh another of the Spirit †1 Tim. 1. 13. Luk. 23. 34. Act. 3. 17. one proceeding from ignorance | Gal. 6. 1. Mat. 26. 70. 1 Sam. 25. 13 21. another from sudden passion or infirmity * Psal 19. 14. Num. 15. 30. c. Mat. 16. 14. 15. 2 Sam. 11. 15. another from set Malice †Luk. 12. 47. Psal 19. 13. Their Destinction into the works of the Flesh and Lighter Failings one against Conscience another not against Conscience | Rom. 6. 12. one reigning another not reigning * 1 Joh. 5. 16. one unto death another not unto death †Mat. 12. 31 32. Mar. 3. 29. Luk. 12. 10. one against the Holy Ghost another not against the Holy Ghost c. Hence concerning these we must always hold this for certain that there are some actual sins of which it is either expresly written or not obscurely hinted that he that doth them shall not inherit the Kingdom of Heaven and Eternal Life such as are all those works of the Flesh which are described Gal. 5. 1 Cor. 6. Eph. 5. Tit. 3. And elsewhere and those that are like unto them | Num. 15. 30. Rom. 1. 28. 2. 17. 21 22 23. 3. 8. c. whether they be accompanied with a contempt of God and a manifest abuse of right Reason or at least such as * Joh. 2. 15. Mat. 6. 31 32. in no wise become him who is desirous of Eternal and Heavenly good Things such as are the love of the World and of the things of the World anxious and continual cares and disquieting thoughts about getting them and possessing them and keeping them c. But there are others that are such that deserve rather to be called lighter Failings then Crimes or Wickednesses †Psal 19. 13. Mat. 18. 24. c. Gal. 5. 17. c. Heb. 5. 2. Jam. 5. 2. 1 Pet. 4. 8. which according to the Gracious Covenant of God and his fatherly Love and Kindness do not exclude a Man from the Hope of Eternal Life although he be not yet wholly freed from some one of them if so be he do not wittingly and advisedly bring this difficulty of freeing himself there from upon himself or by any other means whatever of continuing in them but that he falleth into them only through incogitancy frailty want of consideration or some sudden passion whether it proceed from some natural temper or evil custom or some unexpected chance c. Therefore Acts here are for the most part accurately to be distinguished from habits and in that respect or kind manifest Imperfections and Frailties are likewise carefuly to be distinguished from those Acts which are committed against the express and present dictate of Natural Kinds of punishments Reason or Supernatural Revelation and accompanied with an open transgression of some Command and hurt or wrong of our Neighbor especially according to the sence of the new Testament 7. According to the divers quantity and quality of Sins so also are there * Gen. 3. 16. c. Deut. 27. 28. Rom. 5. 12. 6. 23. divers Punishments appointed and ordained of God for sins to wit both of loss and sense both temporal and eternal lastly both bodily and spiritual c. 8. And indeed that twofold Force and A twofold power of Sin under the old Testament Efficacy of Sin which hath been formerly mentioned to wit Damnation or Death Eternal and the servitude of Sin or Captivity under the custom of Sin hath now long most clearly all along appeared whilst God did not as yet plainly and fully reveal his saving Grace or
Favour designed before all ages †Jam. 1. 18. Mâ— 11. 27. Eph. 3. 9 10 11. 2 Tim. 1. 9 10. Tit. 2. 11. unto sinners but did only afar off obscurely and as it were through a Lattice or Casement make discovery of it to wit under a general promise thereof | Gen. 10. 1 c. 17. 7. and under a Type * Heb. 11. 16. 10. 1. Jo 1. 17. Col. 2. 17. and shadow of bodily things For although under the Old Testament there were not altogether wanting some who through the Assistance of the said Divine Grace believed on God and through Faith walked uprightly and sincerely before God and by a Life ordered according to the Will of God shook off the Dominion of Sin and by the said lively Faith also were truly justified or absolved from the guilt of their sins and endowed with the reward of Eternal Life †Gen. 4. 4 7. 5. 24. Heb. 11. as is clear in the examples of Abel Enoch and Abraham the Father of all that believe c. Yet were the most carried away and as it were 1. before the â—iood overwhelmed with the weight of their Sin and load of their Misery For whereas at the beginning there was as yet no written Law given but the dictate of Natural Reason Traditions of Fathers and certain other Divine and Angelical Revelations and Apparitions only God so ordering the matter did take place or bear sway amongst Men | Rom. 5. 13. Sin was not only in the World but also did so far exert and put forth its power that all flesh a few only excepted who were * Gen. 5. 24. 6. 9. Act. 11. 3. righteous and by Faith walked holily before God corrupted †Gen. 6. 5 11 12. 8. 21. its way and every Imagination of Man was only evil from his Childhood Whence the Guilt of sin was then so far encreased that an Universal deluge of Water was brought upon the World of the †2 Pet. 2. 5. 2. After the floud Ungodly 9. Again after the Floud Sin was not only not washed away but rather like leaven was diffused and spread throughout the whole race of mankind so that | Josh 24. 1 2. Gen. 12. 1 2. whole People Nations and Countries every where defiled themselves with Idolatry and other foul and abominable sins and in the greatest and largest Societies or Communities of Men there were * Gen. 18. 32. scarce ten Righteous Persons to be found At length when God having passed by other Nations †Act. 14. 16. Psal 147. 19 20. Deut. 7. 6 7 c. ch 9. 4 5 6 c. did choose some certain Men from the rest of the multitude of Idolaters and Sinners unto himself and out of his Special Grace did impose or lay upon their Posterity a written Law consisting of many and divers Precepts moral ceremonial political | Act. 15. 10. Gal. 3. 23. as a burdensome and insuportable Yoak and Fence * Gal. 3. â—4 and that they might be the more effectually restrained from sinning compelled to do their duty did also ratify and confirm the same by most severe †Lev. 26. 3. c. Deut. 27. 15. c. 28. Threatnings and manifold Promises yea further did ever and anon by | Isa 61. 1. c. 62. 6. c. 2 Chron. 36. 15. Act. 7. 51 52 53. his Prophets and other of his Servants cause the Sermons of his Gracious Will and Pleasure to be repeated and inculcated upon them for the further let and hinderance of Transgressions yet sin nevertheless and notwithstanding all still prevailed and overcame and its Dominion was not only not extinct by this Law and the Guilt thereof by * Rom. 5. 20. 7. 8. Heb. 7. 18 19 7. 20. 10. 4. Rom. 3. 19 20. 11. 32. the Blood of Bulls and Goats and other sacrifices of that kind not taken away but sin was ever the more and more encreased and as it were by a prick or goad stirred up and provoked by the Law and the Guilt of Death and Condemnation so far aggravated that the whole World became shut up under sin and liable unto Condemnation 10. From whence at length the most The use and necesity of the Grace of God high necessity and also advantage of the Grace of God prepared or preordained for us in Christ before all ages hath evidently appeared for without it we can neither shake off the miserable Yoak of Sin nor †do any thing truly good in †‑ Rom. 6. 14. c. 7. 1. c. 8. 1. c. Gal. 3. 24. Act 4. 12. 13. 38 39. Religion at all nor lastly ever escape ‑ Eternal Death or any true punishment of Sin Much less are we at any time able without it and of our selves or by any other Creatures to obtain Eternal Salvation CHAP. VIII Of the work of Redemption and of the Person and Offices of Jesus Christ 1. VVHerefore it seemed good The work of Redemption what it is to the most Merciful God in * 1 Cor. 10. 11. Gal. 4. 4. the end of the World or in the fulness of time in very deed to set upon and throughly to accomplish that most excellent Work which †1 Pet. 1. 20. Eph. 1. 9 10. he had foreknown or purposed in himself before the Foundations of the World and in successive ages all along under divers figures | Heb. 9. shadows and Types as it were in a rude draught pourtrayed held forth to be seen afar off and darkly known of Men to wit the Work of Redemption * 2 Cor. 5. 15. c. Rom 5. 12. c. ch 8. 3. c. 1 Pet. 1. 3 c. Eph. 2. 1 c. or of a New Creation whereby he might of his â—â—eer Grace and Mercy deliver Man who by reason of sin was become lyable to eternal-Eternal-Death and Condemnation and lay in miserable sort under the bondage of sin from the said Guilt and restore him unto the Hope of an eternal and immortal Life and minister to him sufficient yea and superabundant Power and Ability to cast off the Dominion of Sin and to obey the Will of God with his whole Heart 2. This Work God hath accomplished The Execution or accomplishment thereof by Christ by his one only begotten Son our Lord Jesus Christ †Joh. 3. 16 c. 8. 26. Maâ— 11 27. Joh. 1. 18. Act. 4. 12. 10. 43. Gal. 4. 4 c. Tit. 2 11 12. whom indeed he therefore sent into the World not only that he might by him most openly declare and divers ways confirm his most Merciful Will concerning his bestowing Eternal Life freely upon Sinners that do seriously and truly repent and believe but also in very deed that he might through his most holy Obedience and the effectual working of his Holy Spirit in us as far as
and Worship proper and peculiar to Jesus Christ as he is Mediator of which hereafter in their order and place 9. But from hence it appeareth that Jesus Christ is not our Saviour in one way or upon one account only and alone to wit not only by his Preaching Example Martyrdom or Suffering or that he is not so only therefore because he hath declared unto us the way of Eternal Life and confirmed it by Miracles also by the examplariness of his Life and by his Death and by this means hath purchased to himself a Supreme power and virtue to save us But withall indeed by virtue of Merit with or towards God and Efficacy arising or proceeding therefrom and immediatly respecting us By virtue of Merit doubtless or Desert * Mat. 20 28. Rom 5. 8 9 19 Phil. 2. 5 c. Tim. 2. 5 6. because he hath merited eternal Salvation for us by his Obedience or because by the Mediation hereof especially of his violent and bloody Death as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price of Redemption and propitiatory Sacrifice God hath thus far reconciled all Sinners unto himself that for the sake of this Price of Redemption and Sacrifice he was pleased to be at one with them again and to open the door of eternal Salvation and way of Immortality to them even as it was prefigured many ages before under divers Types Figures and Shadows †Lev. 16. Heb. 9 10. of the Old Testament and especially under the Type of that solemn Sacrifice which the High-Priest once every year performed in the Holy of Holies And he is our Saviour indeed by way of Efficacy | Rom. 3. 34 c. chap. 14. 9. 1 Jol 2. 12. Heâ— 4. 4 c. 1 Pâ—t 1. 3. in as much as he doth effectually apply the Spirituall virtue and fruit of the said Merit of his to his faithful Followers and really affords it to them to enjoy and makes them through Faith really partakers of all those Benefits which he by his Obedience hath purchased for them of which more afterwards 10. But those Men who hold that there The Confutation of an Errour was both an absolute Election and an absolute Reprobation of certain Persons whether considered before the Fall or only under or after the Fall without Faith in Christ on the one hand or Disobedience on the other hand was in order first made and past before Jesus Christ was designed of the Father as a Mediator for them they enervate nay do wholly and utterly overthrow the universal force and vertue of this same Merit and the truth and reality of its Efficacy Neither indeed was it necessary that there should be made any true or real Expiation of Sins by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Redemption of Christ for them nay nor indeed was it so much as possible if Truth may be freely spoken who were now long before by name peremptorily and absolutely destinated or appointed part unto Life part unto Death For the Elect as they call them or those who are predestinated unto Life have no need of any such Expiation and Reconciliation because upon the very account of their being precisely or absolutely elected unto Salvation they are like wise upon the same account in actual Favour with God and already necessarily beloved of him with the highest and immutable Love and such as is peculiar to those that are Sons and Heirs of God And as for the Reprobate as they call them they themselves deny that there was or is any Atonement truly made for them and besides the thing is absurd of it self as that which implyes a contradiction For upon their being reprobated according to these Mens Opinion they are thereupon wholly and altogether excluded from the Atonement made by Christ Because those whom God hath by an immutable Decree once reprobated or excluded from Salvation or devoted to to eternal Destruction he doth not seriously will nor can will nor can will that any thing savingly good should really be conferred upon them much less that the said Atonement should be common to them with the Elect. And thus far in general of the chief Works of God hitherto CHAP. IX Of the Knowledg of the Will of God revealed in the New Covenant 1. FUrthermore the Will of God A twofold Will of God in the New Testament * Jer. 31. 31 c. Heb. 8. 9. 9. 15 c. ch 10. 15 c. comprehended in the Covenant of Grace which our most high Prophet the only begotten Son of God hath clearly and fully revealed unto us in his Gospel contains two chief heads First those things which God on his part by his Son Jesus Christ hath decreed to do or work in us or about us that we may be made partakers of that eternal Salvation that is offered to us by him Secondly those things which he altogether wills by the mediation or means of his own Grace to be done by us if we will really obtain eternal Salvation 2. Those things which God hath decreed A Subdivision of the former to do on his part in order to our Salvation are chiefly two 1. He hath decreed for the honour of his beloved Son by him to choose unto himself for Sons unto Salvation and Life eternal to adopt justifie seal with his Holy Spirit and at last to glorifie †Joh. 3. 16. c. ch 6. 29. Eph. 1. 3 4 c. Rom. 8. 28 c. 2 Tim. 1. 9 c. Heb. 3. 6 14. all those and those only who truly believe in his Name or obey his Gospel and persevere in the said Faith and Obedience even unto death and on the contrary to reprobate or reject from Life and Salvation | Joh. 3. 18 36. Mat. 25. 41 c. Unbelievers and Impenitent Persons and everlastingly to condemn them 2. He hath decreed through or by his same Son to confer or bestow upon all that are called although wretched Sinners such effectual Grace * Tit. 2. 11 12. Act. 3. 26. 5. 31. 26. 16 c. 2 Cor. 5. 18 19 20. 6. 1. 2 Pet. 1. 3 4. as by which they may be truly and really enabled to believe on Christ their Saviour obey his Gospel and be delivered from the Dominion and Guilt of Sin yea also by which they may actually believe obey and be delivered unless by a new Contumacy and Rebellion they reject the Grace of God that is offered unto them 3. The first Decree is the Decree of Predestination unto Salvation Predestination unto Salvation or of Election unto Glory whereby is established as well the real necessity as profitableness of our Faith and Obedience in reference to our obtaining Salvation and Glory before which dogmatically to See Calv. and the Canons of the Synod of Dort assign or assent another Decree first or before it in order whereby some certain particular Persons by name were elected and that indeed
5. 13 c. 6. 1 c. that sinful Habit especially having now been deeply rooted by long custom but gets greater strength by steps and degres viz. for the shaking off of the same From whence this Faith is usually distinguished into certain degrees according to which furthermore there arise three Classes Ranks or Orders even of those that believe and repent or are regenerate that is of those who by Faith do good Works The first order or classis is of Incipâ—ents or Beginners Incipients or Beginners †Heb. 5. 13 14. 6. 1 2. Col. 3. 5 c. Gal. 6. 1 c. Jam. 4. 1 c. Rev. 3. 1 c. which indeed truly assent unto the Gospel but by reason of an inveterate custom of sin some strong grown Habit thereof do with great labour trouble and strugling of the flesh ever and anon still breaking out and kicking against the Spirit or their Mind enlightned by the Spirit of God through or by the Gospel come and subdue the assaults and motions of the same 2. The second is of Proficients that is Proficients of such as have made some progress who | Gal. 5. 16 17. Eph. 4. â—4 c. by the help or benefit of Faith having now for some time used themselves to some more severe and orderly or correct way and course of Life and having exercised themselves somewhat more in the study and exercise of Piety do more easily and with less resistance refrain themselves from a custome of sinning albeit sometimes they still feel no light struglings thereof with in themselves 3. The Adult and perfect third is of the Adult that is of those that are full grown * Rom. 12. 1 c. ver 9 c. Rom. 15. 1 c. Phil. 3 17 c. Act. 9. 36. or of those who aâ—e in some respects perfect that is of those who having been now already confirmed in Piety do by the help of their Faith with Pleasure Joy and a certain delight exercise and addict themselves to Holiness and love Righteousness and Truth with all their Hearts with all their Soul and with all their strength So that the Scripture doth chiefly affirm of them †1 Joh. 3. 9. 5. 18. that they sin not yea that they cannot sin c. Not that they never can commit or never really or actually do commit no not so much as through ignorance or some suddain passion or other like infirmity especially under some great temptation any offence or miscarriage no not the least | 1 King 8. 47. for there is no Man upon Earth that sinneth not but that they have now altogether put off all * Eph. 4. 23. Col. 2. 11. Rom. 6. 4. c. vicious habits and do abstain from a custome or course of sinning and therefore if by chance they fall into any sin which yet falls out very seldom so long indeed as they are and remain truly regenerate it happens only through errour or mistake or through some surprizal or some over clouding and darkening of their Minds Of all therefore and every How far all these are truly regenerate of those we judg that they are truly born again through the Grace and Spirit of God or that they are such as truly believe and repent So that they do most diligently do their endeavour to be freed from the said vicious custome of sinning wholly and altogether and continually study more and more to amend those infirmities unto which for the most part all according to the diverse or different respect of their age temperature places of abode state condition and of other circumstances are more or less obnoxious or lyable to Both †Rom. 6. 14. Eph. 6. 13. Phil. 4. 13. 1 Joh. 4. 4. Jude v. 24. which indeed we do religiously believe are through the Grace of God possible nay and withall necessary 7. But although such as have once The regenerate may and often do fall away | 1 Joh. 5. 9. gotten the very habit of Faith and Holiness can very hardly relapse or return unto their former profaneness and dissoluteness of Life yet we believe that it is altogether possible * Heb. 6. 4 c. Rev. 2 3. 2 Pet. 2. 18 c. Eze 18. 24 c. Heb. 4. 1 2. 10. 28 29 38 39. 1 Tim. 1. 19 20. Rom. 11. 18 c. yea and that it doth not seldom come to pass that they do by degrees relapse thereunto and at last wholly fall from their first Faith and Love and having forsaken the way of Righteousness return unto their worldly pollutions which they had quite or really once left like Swine unto their Wallowing in the Mire and Dogs unto their Vomit are again entangled with those lusts of the Flesh which they had formerly truly escaped and so fall totally and at length also finally unless through the Grace of God they timously and seriously repent And yet in the mean time we do not absolutely deny †Contrary to the Canons of the Synod of Dâ—rt ch 5. Psal 51. 2 Cor. 2. Isa 1 Deut. 30. but that it is possible that they who have once truly believed when they do relapse unto their former profaneness of life may by the benefit and help of the Grace of God be renewned again and repent or become good Men although we believe that it seldom falls out | Luk. 11. 24 c. Heb. 6. 4 c. 2 Pet. 2. and can very hardly be effected And even such as these as often as through the Grace of God it comes to pass we deem or judg that they are altogether to be counted of the order or number of those that are truly Godly and do truly repent and are certainly to be saved if indeed they persevere in this their renewed Conversion CHAP. XII Of good Works in particular and of the exposition of the Decalogue 1. OF good Works some are common The division and sum of good works * Mat. 5 6 7. unto all Christians in general others are †Eph. 5. 22 c. 6. 1 c. proper to Christians of certain vocations or callings The sum of those which are common to all Christians alike without difference may be comprized under these three heads 1. In our loving of God and our Neighbour which is wholly contained in the Moral Law as it is expounded by Jesus Christ 2. In the directing or denying of our selves 3. In daily praying unto God and giving him thanks for his benefits received 2. The Decalogue is an Epitome or a The sum of the Decalogue brief summary of the Moral Law which is contained in two Tables of which the first contains four Commandments and the second six | Exod. 20. Deut. 5 6. Mat. 22. 37 38 39 40. Mar. 11. 30 31. The one immediately and firstly respecteth our loving of God the other our love
2. 18 c. 3. 17 18. who do for some time remain constant in the true Faith and this same holy resolution and purpose and for a while also demonstrate the truth of their Faith by good works but yet notwithstanding at length what through the enticements of the World or of the Flesh or of Satan or by some violent Tyranny they defect and revolt from the Faith as overcome or wholly discouraged and broken 3. Of those who either without any defection or interruption do continually persevere and hold out in the said pious resolution †Mat. 10. 22. 24. 13. Luk. 21. 19. Eph. 3. 16 c. Col. 1. 21 c. 2. 5 c. and in holy Works even unto the end or who having once or again lapsed or fallen or * Luk. 22. 32. 2 Cor. 1. 7 8 c. 7. 10. 2 lim 2. 25 26. Mat. 10. 22. 24. 13. somewhat more often revolted do again seriously repent and so being restored again by the Grace of God do at length finally persist and hold out Therefore the two former orders of Believers are indeed truly elected adopted and justified but not altogether absolutely nor but for a time to wit so far and so long as they are and remain such but the third and last sort only even finally and peremptorily to wit according to that which we read in the Gospel He that continueth to the end the same shall be saved 7. For these acts are Divine acts which The confutation of an error are sometimes continued and sometimes interrupted to wit which so long continue and take place here as the requisite condition thereof that is Faith and Holiness that are agreed upon by Covenant endureth and abideth in us But they are interrupted when we no longer stand to our Covenants or when we do or commit such acts as can no ways consist with true Faith and a good Conscience according to that of Ezekiel †Ezek. 18. 24. Rom. 11. 12 c. 1 Cor. 9. 27. 10. 11 12 c. Col. 1. 21 23. Heb. 3. 6 14. 10. 35 36. Rev. 2. 10. 3. 11 12. If the just or righteous shall turn away from his righteousness and do iniquity according to all the iniquities which the wicked shall do shall he do it and live all the righteousnesses which he hath done shall not be remembred for his prevarication wherewith he hath prevaricated and for the sin wherewith he hath sinned for them I say he shall die Whereunto are consonant very many other sacred testimonies of like sort together with examples CHAP. XIX Of the Promises of God pertaining to the life to come or of the raising again of the dead and eternal Life 1. THe acts of God pertaining to the Three saving acts in the World to come life to come are the raising again from * 1 Cor. 15. death or instead thereof a sudden change of our mortal nature and Glorification or the †Mat. 25. 31 c. bestowing of Heavenly Glory and Life eternal according to those two last Articles of the Apostles Creed I believe the Resurrection of the Flesh and the Life everlasting 1. The raising of the dead 2. This raising will be at * Mat. 16. 27. 25. 31 c. the second and glorious coming of Jesus Christ unto the general Judgment to wit when he shall raise unto life again all the †Rev. 20. 12 13. dead both the just * Act. 24. 15. and unjust and judg both them and those that shall then remain alive †Rom. 14. 9 10 11 at the Judgment-seat of his Father and assign or award unto them all just rewards or condign punishments according to * 12. 12 Cor. 5. 1. 0. 2 Thess M 7 c. 3 at 25. 1 c. the quality and quantity of their Works which they have done in the body whether good or evil For then he shall raise up his faithful ones and Saints which †1 Thess 4. 16. 2 Cor. 5. 4 c. Phil. 3. 21. 2 The changing of those alive were indeed dead out of the dust of the Earth unto a Life eternal and blessed and shall endow them alone with a glorious and incorruptible body And those which he shall then * 1 Thess 4. 16. 1 Cor. 15. 51 52. find alive and surviving of them those he shall on a sudden and as it were in a moment change and make them immortally blessed with the other 3. This-like raising and in part a 3 Glorification life eternal change shall be immediately succeeded by that blessed Glorification which is the complement of all the other acts †1 Thess 4. 16 17. Mat. 24. 30 31. 25. 31 c. 1 Joh. 3. 1 c. whereby the Lord Jesus after he shall have descended from Heaven with a shout with the voice of the Archangel and with the Trump of God to the now said Judgment shall take them being raised by the Angels of his power with himself into the Air and most powerfully deliver or translate them from | 2. Thess 1. 8 c. 2 Pet. 3. 10 11. the universal corruption or total destruction of the whole World being then to be altogether on a flame into the everlasting and glorious mansions * Heb. 2. 5. 2 Pet. 3. 13. Rev. 21. 1. of the Heavens which in the Scriptures are called new Heavens a new Earth and the World to come and shall give them to enjoy unspeakable †Joh. 12. 26. Mat. 25. 21 23. Luk. 22. 29 30. Rev. 3. 12 21. 14. 13. 21. 23. 22. 5. joy with himself and with God and with his holy Angels for ever and for ever CHAP. XX. Of the Divine threatnings and punishments of the Wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of eternal Death and Damnation 1. TOwards the Wicked and Unbelievers Four Acts of Anger or Wrath and Revenge about unbelievers | Mat. 10. 14 15. 11. 20. Luk. 19. 41. Rom. 2â—2 c. 1 Thess 2. 15 16. or those who refractorily or obstinately refuse to believe and repent and who although they have been long and much called upon admonished reproved chastened c. do yet nevertheless persist to disobey the Gospel God is minded to exercise acts altogether contrary to the former and they no less severe than just and holy the which he hath threatned them with in his Word and do pertain partly to this life partly to that which is to come 2. The acts pertaining unto this Life 1 Reprobation or casting off are Reprobation or Desertion Also Blinding and Hardening and other temporal punishments of that or the like sort of which the first is the just casting of wicked men off to wit * Mat. 8. 12. 21. 43. Rom. 11. 2 20 c. when God will no
only consist in every particular Man's professing with his | Mat. 8. 38. Rom. 10. 9. mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves * 1 Cor. 11. 20 c. 14. 4 c. Act. 2. 41 42 Mar. 18. 16. 1 Cor. 16. 1 c. whether they be more or fewer in their doing or performing those things which ordinarily cannot nor use to be performed but in a Society or Congregation and which render the Society or Congregation it self more Illustrious and Conspicuous 10. Which sort or kind of duties Three in chief besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to †Act. 2. 41 c. 8. 12 c. 20. 7. wit the use of the Sacraments as they are called and * Mat. 18. 17. 1 Cor. 5. 4. 1 Tim. 5. 1 2 20. the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments What a Sacrament is we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal * Rom. 4. 11 c. 1 Cor. 10. 1 2 3 16 c. 1 Cor. 12. 13. signs and visible seals God doth not only represent and shadow out unto us his gracious benefits especially those promised in the Covenant of the Gospel but doth also in a certain manner clearly hold forth and seal the same unto us and we again likewise do openly and publickly declare and testifie that we do embrace †Rom. 6. 3 4. 2. 25 26. 1 Cor. 10. 16 c. 11. 25 c. all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with praise his benefits and favours 2. And these like Rites if we must What their number is in the N.T. speak properly and accurately in the New Testament are only two to wit Baptism and the Sacred Supper Of which the one by a | Gen. 17. 10 c. 1 Sam. 17. 36. certain analogie i. e. proportion or likeness doth not unaptly answer unto * Exod. 12. 26 c. Lev. 23. 5 c. the sign of Circumcision which under the Old Testament was a sign of sacred initation i. e. entrance or of a certain ingraffing into the people of God and the other to †1 Cor. 10 c. the eating of the Paschal Lamb which was a Rite of solemn Eucharistia i. e. blessing or publick Thanksgiving for to praise and celebrate God openly for the typical deliverance of the people of Israel that is for their deliverance out of Egypt Of Baptism 3. Baptism is the first publick and The discription use of Baptism sacred Rite of the New Testament whereby all in Covenant without any difference of age or sex are by the solemn washing of water ingraffed into the Church and initiated into the worship of God or are therefore dipped into or washed | Mat. 3. 11. 28. 19. Mar. 16. 16. Joh. 3. 15. Joh. 4. 1. Act. 2. 41 c. 8. 12 36 37 38. 10. 47 c. with Water in or into the name of the Father and of the Son and of the Holy Ghost that hereby as by a Symbolical sign and sacred signal they may be confirmed concerning the gracious Will of God towards them that as the filth of their bodies is washed away by Water so they themselves by the Blood and Spirit of Christ if they do not through their own default make void this gracious Covenant unto themselves are to be cleansed inwardly or most fully delivered from the guilt of all their sins and finally to be endowed with the glorious Immortality and eternal Happiness of the Sons of God and withal that they also on the other side may be obliged and * Rom. 6. 3 4. 1 Cor. 1. 13 c. 12. 13. Gal. 3. 27. 1 Pet. 3. 21. to that end openly declare that they constantly expect all Salvation from God alone and the Lord Jesus Christ their only Mediatour Priest and King that they trust in him with their Heart and casting away the filth and defilements of all their sins are willing by the vertue or power of his Holy Spirit to obey him throughout the course of their whole Life Of the Sacred Supper of the Lord. 4. The other Sacred Rite of the New The description and end of the Sacred Supper Testament is the Sacred Supper instituted by Jesus the night wherein he was betrayed to celebrate an eucharistical and solemn †Mat. 26. 26 27 28. Mar. 14. 22 23 24. Luk. 22. 19 20. 1 Cor. 10. 16 17 c. 11. 23 24 25. commemoration of his Death wherein Believers after they have examined and truly proved themselves to be in the true Faith do eat the sacred Bread publickly broken in the Congregation and also drink the Wine publickly poured forth and that to declare or hold forth with solemn thanksgiving the Lord 's bloody and cruel Death undergone for us whereby as our bodies are sustained by meat and drink or by Bread and Wine so our hearts are nourished and fed unto the hope of eternal life and again likewise publickly to testify and declare before God and the Church their quickening and spiritual Communion with the body of Christ crucified and his blood shed or with Jesus Christ himself who was crucified and Died for us and consequently with all the benefits that were procured and purchased by his Death and with all also their mutual love one amongst another 5. Certainly from those things which The reproof or confutation of an errour every where | Luk. 22. 19 20. 1 Cor. 11. 24. in Scripture are read concerning this whole sacred Rite and concerning the things signified thereby and which the very Articles of Faith concerning Christ's true humane body and his ture * Act. 1. 9 10 11. 3. 21. Heb. 8. 4. ascension into Heaven and exaltation c. do suggest unto us and lastly right reason it self dictates it easily appears 1. That here is no †Mat. 26. 27. 1 Cor. 10. 16. 11. 24 25◠c. substantial change made of the Signs into the things signified to wit of the Bread and Wine into the Body and Blood of the Lord. 2. And that there is not any local conjunction or corporeal including or any physical or natural tying or uniting of both together 3. So far is one of the signs to wit the use of the Chalice or sacred Cup from being justly or worthily to be taken away from Believers under this pretence And 4. that true and quickning or expiatory sacrifice of Jesus Christ | Heb. 7. 27 28. 9. 25 26 27 28. 10. 10 11 12 13 14 18.