pray against afflictions though these are also tentations and lead us not c. but we do absolutely pray to be delivered from the evil of sin and this by God alone who can bring good out of evil A. 107. The Conclusion of the Lords-Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in prayer from God only and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen To. 2. Hom. IX Amen which word is as much as to say as truth that the blessing or thanksgiving may be confirm'd Expl. 107. In this Conclusion we are taught 1 Self-denial and the renouncing of all worth and merit in our selves for we are not to say Lord do thus and thus for I am worthy for whom thou shouldst do so and so but for thine is the Kingdom c. i. e. Thou who hast commanded us to pray for what we need hast Power to give us what we beg though in our selves never so unworthy From that word therefore Lord we may note 1 That answering of prayers is a special part of Gods providence in governing the world which he will have every supplicant to own and acknowledg The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer 2 From those words and the Power we may note sc. That what God may do as Governour of the world in answering prayers by virtue of his supreme Authority that he hath strength and ability to execute and perform 3 From those words and the Glory observe 1 That God looks upon it as one of his Titles of Honour to be a God hearing prayers 2 That therefore in our prayers as well as in any other part of Divine worship we should principally aim at the honour of God and 't is one of the greatest arguments we can have of hope to speed when our design is rather to gloririfie God than to gratifie our selves 3 That the Kingdom and Power of God and that honour which does redound to him from both these are everlasting 4 That Praise should accompany Prayer 5 That whatever we ask of God in the name of Christ according to his will believing we shall receive for that 's the meaning of that word which doth seal up this Prayer Amen because so it is or so be it or in the words of Christ be it unto thee even as thou wilt a greater encouragement than which unto prayer no rational supplicant can desire for 't is no more than ask and have that your joy may be full FINIS a Psal. 87.5 6. b Ier. 9 3. c Gen. 14.14 d Hos. 4.6 e Eph. 4.18 f Isa. 27.11 g Act. 3.6 h 1 Cor. 3.2 Heb. 5.12 i Mat. 4.4 Amos 8.11 k Luk 8.26 37. 9 5. 10 11 12. l Mat. 10.14 40 c. m Zach. 5. n Ier. 36 23. o 2 Cor. 4.3 p Rom. 10.1 q Gal. 6.6 r Deut. 11.18 19 c. 6.6 7 8. 4.9 Eph. 6.4 Isa. 28.10 Ex. 13.8 Psal. 78.5 Prov. 22.6 29 3. 10.1 1.10 4.1 2. Col. 3.11 12. Gen. 18.18 19. 2 Tim. 1.5 with 3.15 c. s 1 Tim. 4.3 4 5. Ioh. 8.29 t 1 Tim. 3.5 u 1 Pet. 2.2 Isa. 55.1 2. * Sir Edwyn Sands observed Eighty years ago that this was a notable means for the growth of the Reformed Religion x Deut. 17.18 19. y Prov. 29.15 17. with 4. 1 Sam. 2.23 c. 3.13 Luk. 12.47 48. Prov. 1.24 25 c. * Decembâ—r 1670. 1 Tim. 6.3 Eccl. 12.13 Joh. 13.17 Phil. 4.13 1 Cor. 9.23 27. Mat. 10.13 14 -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 48. Prov. 19.2 Heb. 12.13 1552. 1562. Artic. XXXV 13 Eliz. c. 5. 1655. Dec. 11. 1670. What is the chief End of Man a 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God b Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart saileth but God is the strength of my heart and my portion for ever What Rule hath God given to direct us how we may glorifie and enjoy him c Eph. 2.20 And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone d 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness e 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. What do the Scriptures principally teach f 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus What is God g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty Are there more Gods than one p Deut. 6.4 Hear O Israel the Lord our God
doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of Gods mercy and of the remission of our sins which thing none other of our virtues or works properly doth therefore the Scripture useth to say that faith without works doth justifie or only faith doth justifie Not through the merit of any virtue that we have within us or of any work that cometh from us therefore in that respect we forsake as it were altogether again faith works and all other virtues For our own imperfection is so great through the corruption of Original sin that all is imperfect that is within us faith charity hope dread thoughts words and works and therefore not apt to merit and deserve any part of our justification for us Tom. 2. Hom. IV. It is of the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or deserving on our part that our sins are forgiven us that we are reconciled and brought again into his favour and are made heirs of his heavenly Kingdom Expl. 33. This word justification doth signifie not only to make just or righteous but also to make a man appear so yet not by infusing or working grace or righteousness in the Soul for this is the meaning of that word sanctification or it signifies the believing sinners being reputed or accounted righteous in the sight of God in and through the righteousness of Christ imputed to the sinner or accounted as his own for as condemnation doth suppose a man guilty because the just God doth not condemn men for nothing so justification doth suppose a man discharged from guilt and so not obnoxious to the penalty or curse of the Law now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness because all his righteousness is imperfect or as a menstrous rag therefore he must be found not having on his own righteousness for his justification but the righteousness of Christ. But more particularly in this A. we have 1. The principal Author or prime efficient cause of justification and this is God Who is he that condemneth it is God that justifieth God the Father as accepting of what Christ has done for sinners and God the Son as procuring our discharge and God the Holy Ghost as applying the merits of Christ to us and working faith in us whereby we receive so great a benefit 2. The inward moving cause free-grace and not any foresight of faith or obedience in the sinner to move him to it 3. The matter of justification or in reference to what the sinner is justified namely the guilt of sin and curse of the Law 4. The manner which consists in a legal discharge of the sinner from his former obligation to punishment here called the pardon of his sins and accepting of him as righteous 5. The meritorious cause only for the righteousness of Christ imputed to the believing sinner 6. The instrumental cause or condition sc. faith for the sinner through the means of his faith or upon the condition of his believing is thus justified A. 34. Adoption is an Act of Gods free-grace whereby we are received into the number and have right to all the priviledges of the Sons of God Tom. 1. Hom. III. p. 3. So making us also his dear children brethren unto his only Son our Saviour Christ and inheritors for ever with him of his eternal Kingdom of Heaven Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption Hom. xi p. 2. By their obedience they declare openly unto to the sight of men that they are Sons of God and elect of him unto Salvation Expl. 34. More plainly Adoption it is Gods taking of those into his care and Family as his children by grace who were by nature the children of wrath and by practice the children of disobedience and all that they may enjoy the honour advantages and priviledges of his children as 1. They bear their Fathers Name and likeness or his badg and cognizance whereby they are known to belong to him and that is their holiness So that those who are afraid to be accounted godly they are afraid to be God-like and so disown their Father as if ashamed of him 2. They are all heirs of God and joint-heirs with Christ their elder Brother to an heavenly Inheritance 3. They have the Spirit of his Son given to them whereby they are inabled to call God Father and to come to a throne of grace with the boldness of children 4. They are under Gods fatherly protection so that nothing can harm them 5. They are provided for by him and therefore can want no good thing 6. They have a sanctified use of the creatures and of all temporal good things yea afflictions themselves are for their good A. 35. Sanctification is the work of Gods free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to dye unto sin and live unto righteousness Hom. II. p. 2. The holy Apostle calleth us Saints because we are sanctified and made holy by the blood of Christ through the Holy Ghost Hom. xvi p. 1. It is he which inwardly worketh the regeneration and new birth The more it is hid from the understanding the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us For it is the Holy Ghost and no other thing that doth quicken the minds of men stirring up good and godly motions in their hearts which are agreeable to the will and commandment of God such as otherwise of their own crooked and perverse nature they should never have That which is born of the spirit is spirit As who should say man of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any virtuous or godly motion only given to evil thoughts and wicked deeds As for the works of the Spirit the fruits of Faith charitable and godly motions if he have any at all in him they proceed only of the Holy Ghost who is the only worker of our sanctification and maketh us new men in Christ Jesus Such is the power of the Holy Ghost to regenerate men and as it were to bring forth a-new that they shall be nothing like the men they were before Expl. 35. As for sanctification it is no less a work of free-grace than justification and adoption and in Scripture-phrase it is the new man new creature and a mans being created a-new in Christ Jesus unto good works in which and the like expressions is plainly set before us the large compass extent and comprehension of this work for herein all things must become new the nature renewed or changed from
deserve grace of congruity yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sin Hom. III. p. 2. We have neither faith charity hope patience chastity nor any thing else that good is but of God and therefore those virtues be called the fruits of the Holy Ghost and not the fruits of man Truly there be imperfections in our best works Let us therefore not be asham'd to confess plainly our state of imperfection yea let us not be ashamed to confess imperfection even in all our best works To. 2. Hom. XVII The holy company of Saints in heaven confesseth constantly that all the goods and graces wherewith they were endued in soul came of the goodness of God only It is meet therefore to think that all spiritual goodness cometh from God only Expl. 82. When 't is said no meer man since the fall c. 'T is clearly imply'd that before the fall man had power to keep the Law of God perfectly but now since the fall he has not this power in this life neither 1 in his corrupt estate before conversion nor 2 in his regenerate after conversion 1 st Not in his corrupt estate for though men unconverted either to Christianity as the Gentiles or to Christ as all prophane Christians may by the power of nature and freewill or by the help of common grace be able to do some things contained in the Law which in themselves considered are good for the matter yet not in a right manner because not from a right principle true grace and not to a right end Gods Glory nor by a right rule the Law of God in the spiritual meaning of it Nor 2 dly in his regenerate state here in this life for 1 his knowledg of his duty is but in part And how can he do it perfectly when he does not know perfectly 2 His grace imperfect Ex. gr faith love c. because mingled with more or less of the opposite corruption A. 83. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Hom. V. p. 3. Christ saith Wo be unto you for you devour widows houses under colour of long prayers therefore your damnation shall be greater You make them children of hell worse than your selves be Hom. VIII p. 2. Children of unbelief of two sorts who despair and presume and both these sorts of men be in a damnable state as the one should believe the promises so the other the threatnings not over-boldly presume of Gods mercy and live dissolutely Expl. 83. If we consider sin only with reference to the Infiniteness of Gods majesty who is thereby provoked in this respect all sins are equally hainous because all against an Infinite Majesty but if we consider them either in their own nature as transgressions or in their several circumstances then some sins are greater or more hainous than others for though every sin be a transgression of the Law of God yet every Law of God doth not equally and so directly and immediately concern the Glory of God and the salvation of man neither is every Law so clearly promulgated or made known Besides there are some aggravations in the sin it self as when it is not only in the heart but in word and deed so the greater the scandal the greater the means to prevent it the greater the person by whom and against whom the greater the sin as also it may receive its aggravations from many circumstances as time when a man is drunk upon the Lords day place as to cut a purse in the Church or at the Bar before the Judg Company as to be debauch'd in Civil or prophane in Religious company A. 84. Every sin deserveth Gods wrath and curse both in this life and that which is to come Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience horribly fall away from God thereby purchasing unto our selves if he should deal with us according to his justice eternal damnation Expl. 84. Every sin being a breach of the Law deserves the curse of the Law or the penalty which is due to the sinner upon every the least sin and that penalty is death not only temporal but spiritual and eternal or the wrath of God to be inflicted upon the sinner both here and hereafter Obj. But if every sin deserve hell then this would seem to take away the difference in punishments Answ. No for this doth not ly in the duration of the punishment for that will be eternal to all who come into that state where the worm never dyes and the fire never goeth out but it will be in the degrees of the punishment some belike shall lose more good and endure more evil or torment than others CHAP. III. Of things to be practis'd according to the Gospel Or the Ordinances of the Gospel particularly of the two Sacraments in 13 Articles with their Explanation From A. 85. to 98. A. 85. TO escape the wrath and curse of God due to us for sin God requireth of us Faith in Jesus Christ repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Hom. XX. p. 1. We have here a perpetual Rule appointed unto us which ought to be kept at all times and that there is no other way whereby the wrath of God may be pacified and his anger asswaged which no man is able to abide but is mov'd by repentance to obtain mercy And with a full purpose of amendment of life fleeing to the mercy of God taking sure hold thereupon through faith in his Son Jesus Christ there is an assured and infallible hope of pardon and remission and that we shall be received into the favour of our heavenly Father To. 1. Hom. VIII p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace for his name sake for his promise sake for his truth and mercies sake promised to all faithful believers in Jesus Christ his only natural Son Expl. 85. There were never any more than these two ways prescribed by God unto man for his keeping or obtaining of that happiness which doth consist in the favour of God 1 Perfect and sinless obedience to the whole will of his Creator and this was prescribed in innocency for his keeping in favour with God 2 Faith in Iesus Christ which was prescribed immediately after the Fall for the recovery of the favour of God which he had lost for we are to look upon God not only as the party offended by transgression but also as the supreme Lawgiver and great Governour of the world and therefore God as the supreme Governour was bound by vertue of the perfection of his own Government and for the preservation of the honour of his Law
rule for then they ask amiss for the manner and matter both 2 And more particularly the Lords Prayer for this may be used not only as a Prayer it self Luk. 11.2 but also as a pattern for all other Prayers not so much for method and order for we are not so strictly tyed to that as for matter in which we are not to deviate from this so comprehensive directory in the matter of Prayer Mat. 6.9 3 dly In the name of Christ i. e 1 By virtue of his warrant and authority because he doth command us to pray What is done by his authority is in his Name 2 Making use of him as our Mediator or Intercessor or great Master of Requests in Heaven for we are strangers to God and enemies to him naturally and so must make use of the Name of Christ and not of our own 2 dly The ordinary kinds or parts of Prayer are 1 Confession of sin either expressed or implyed for when we beg or petition for any mercy we are to own our unworthiness of it which we cannot well do without confession of sin 2 Thanksgiving for there is something of the nature of Prayer in such acknowledgments scit our desire that God would accept of our Sacrifices of Praise and Christ has taught us in our Prayer to praise God For thine is the Kingdom c. A. 100. The Preface of the Lords Prayer which is Our Father which art in heaven teacheth us to draw near to God with all holy reverence and confidence as children to a Father able and ready to help and that we should pray with and for others Hom. XVII Consider his great power to make us dread and fear high wisdom inestimable goodness to take good heart again to trust well unto him being assured to take him for our refuge our hope and comfort our merciful Father in all the cases of our lives Expl. 100. The Preface teacheth many lessons 1 Solemn Preparation that we come not rashly to pray but bethink our selves before-hand to whom we are to pray 2 Reverence as the name Father doth import 3 Access with boldness that we may go to God as freely in and through Christ as Children can go to their natural Parents 4 Confidence of speeding all the while we ask aright for the matter and manner and end for when men do not speed 't is because they ask amiss i. e either what they should not or as they should not or wherefore they should not 5 Gods readiness to hear and help therefore called our Father none more ready to help a Child than the Father of â—t 6 Gods pity and compassion towards his children which does move him to help them As a father pities his children c. 7 That great Article of our Creed Communion of Saints for all true Christian supplicants have one common union in that one common relation of children unto God and therefore called our Father 8 Compassion that we do pity and pray one for another being all of us children of the same common Father 9 That though God is present in all places yet Heaven is in a more especial manner the habitation of his holiness because he doth there more immediately gloriously and fully communicate of himself to the Angels and Spirits of just men made perfect 10 That man being a sinful supplicant should know his distance from the great God and with all humble and thankful admiration acknowledg Gods condescention towards him in that he is willing to receive any petition from him A. 101. In the first Petition which is Hallowed be thy Name We pray that God would enable us and others to glorifie him in all that whereby he makes himself known and that he would dispose all things to his own glory To. 2. Hom. VII p. 3. We are taught whensoever we make our prayers unto God chiefly to respect the honour and glory of his Name Expl. 101. This is not only the first Petition in this Prayer but the first of those Petitions wherein we are taught to beg good things for the two last Petitions in this Prayer are deprecatory against evil Now from the shortness of all these Petitions in general we may observe that the efficacy of Prayer doth not consist in the multitude of words but doth most shew it self in a holy fervency and ardour of affections In this Petition there is 1 st Something supposed as the ground of this Petition as 1 That man ought to make the glory of God his chief end in all his designs 2 That by his natural power and without the grace of God he is not able to glorifie God 2 dly We have the matter of the Petition Hallowed be thy name In which words we do pray in the general that all the Attributes Titles Ordinances Words and Works of God whereby he is made known may be heartily and highly valued and esteemed and magnified in the world More particularly we beg 1 That God would give us hearts 2 Grace to shew forth his glory in all our words thoughts actions and capacities 3 That he would prevent or remove all that sin especially whereby the lustre of his glory in the world is most eclipsed as Atheism Ignorance Idolatry Oppression c. 4 That he would so lay the scene of his Providence in the government of the world that he may still get to himself a glorious name whether it be in works of power wisdom justice or mercy for though he will do this whether we beg it or no yet 1 it is our duty because commanded 2 Hereby we shew our love to God by this zeal for his glory 3 To our own souls for his glory and our happiness are twisted together A. 102. In the second Petition which is Thy Kingdome come We pray that Satans Kingdome may be destroyed that the Kingdome of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdome of Glory may be hastened To. 2. Hom. XVI p. 2. He of his great mercy so works in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the beating down of sin death the Pope the Devil and all the Kingdom of Antichrist that like scattered and dispersed sheep being at length gathered into one fold we may in the end rest altogether in the bosome of Abraham Isaac and Iacob there to be partakers of eternal and everlasting life through the merits and death of Jesus Christ our Saviour Expl. 102. By kingdom we are to understand in the general Gods rule and dominion and power that he exerciseth in the world both over all his creatures and particularly over men Now in reference to the wicked God doth exercise the kingdom of his power and justice in restraining or punishing them and thus to pray that
encouraged to ask because by his grace we are enabled from the heart to forgive others To. 2. Hom. IX Dissention and discord interrupt prayer For the Lords Prayer hath not only a respect to particular persons but to the whole universal in the which we openly pronounce that we will forgive them which have offended against us even as we ask forgiveness of our sins of God Hom. VII p. 2. What if we be sinners shall we not therefore pray unto God or shall we despair to obtain any thing at his hands Why did Christ then teach us to ask forgiveness of our sins c. Expl. 105. In reference to the petition about forgiveness there is 1 something imply'd 2 The matter of the Petition and 3 the illustration of it 'T is imply'd 1 That man is naturally a guilty creature and under the condemnation and consequently obnoxious to the curse of the Law both by reason of Original and Actual sin 2 That of himself he cannot make satisfaction to Divine Justice nor any other for him Christ only excepted who is God as well as man For if man or any other creature for him could satisfie Gods justice he might then stick to that plea and stand at the bar of Justice whereas he is now forc'd to the throne of Grace 3 That God only can forgive sin for man is here directed only to God 4 That confession of sin and petition unto God for pardon is the way to obtain this pardon in and through Christ. 2 dly The matter of the petition or that we pray for 't is directly and expresly remission or forgiveness of sins and then consequently the imputation of Christs righteousness to us by virtue whereof we may find acceptance with God the Father in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life so in this Petition by forgiveness we may understand that which is so necessary to eternal life Christs righteousness to be imputed to us or in one word in this Petition we beg justification of our persons as in the next we beg sanctification of our natures hearts and lives In short sith there is forgiveness with God that he may be feared we who are so many condemned Malefactors must make our application and our supplication to him and to him alone for pardon for sin is such a burden and of such intolerable weight that 't is only omnipotent mercy that can remove the guilt of it from the consciences of men it being an opposition to the holiness of Gods nature who is infinite as well as a violation of that Law which is exceeding broad and therefore by the way sin may very well pass for the greatest of evils sith 1 only the righteousness of Christ is broad enough to cover it that the shame of the sinners nakedness may not appear 2 only the mercy of an infinite God could pardon it 3 sith 't is a down-right defacing of the image of God in man and instead thereof drawing the black lines or image of Satan upon mans soul 4 and is consequently the greatest enemy to mans happiness and perfection 5 It doth procure for the impenitent unpardoned sinner the eternal wrath of God and flames of hell Q. But it may be here demanded why our sins are called debts For an Answer we are to know in the general that they are not so properly but metaphorically with allusion to those debts that are contracted between man and man for God is not to be consider'd properly as a Creditor but as a Governour so that in strict sense our obedience rather than our sin is our debt to God and such a debt as we owe to him by the Law of our Creation so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God and 't is our just debt and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self this being a due debt to Gods Justice as obedience is to his Authority however we cannot pray that this debt of punishment be remitted except we beg that guilt which is an obligation to punishment be first removed 3ly We have the illustration of the matter of this Petition by an apt similitude or resemblance sc. as we forgive our debtors which words with reference to God are not to be considered either as a rule that God should proceed in the same manner to forgive us as we do others or as a standard that God should measure out so many pardons to us as we give to those who do offend us but 1 as an argument 2 as an evidence The argument proceeds from the Jess to the greater that if we who have but as it were a drop of mercy can forgive others how much more will God who is an Ocean of free-grace and love it self forgive us not that our forgiving others is meritorious of Gods forgiving us 2 Our forgiving others when 't is done freely and heartily and universally 't is a fruit of the love and mercy of God shed abroad in our hearts an evidence of true grace in the soul or of sanctification and those whom he has sanctified he has also justified A. 106. In the sixth Petition which is And lead us not into temptation but deliver us from evil We pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted To. 2. Hom. IX Must crave continually of god the help of his holy Spirit so to rule their hearts left hatred and debate do arise brawlings tauntings cursings and fightings Which are from the ghostly enemy who taketh great delight therein They are compassed by the Devil whose temptation if followed must needs begin and weave the web of all miseries and sorrows They will not consider the crafty trains of the Devil and therefore give not their thoughts to pray to God that he would vouchsafe to repress his power Expl. 106. In this Petition there are two things necessarily suppos'd as 1 The wickedness or perversness of mans nature to sin for when we beg that God would not lead us into temptation we do own a proneness to fall into it 2 The weakness of mans nature to resist temptations or to come off without any final damage when we are tempred for therefore do we pray to God to deliver us from evil that if the wise God in his wise and just providence for holy and just ends do so order things that we be assaulted by the Devil the World or the Flesh yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome but that we may recover as a Bird out of the snare of the Fowler We do not absolutely
that so many of us as were baptized unto Iesus Christ were baptized into his death f Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so also we should walk in newness of life To whom is Baptism to be administred g Act. 2.41 Then they that gladly received his word were baptized h Gen. 17.7 And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee 10. This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised Act. 2.38 And Peter said unto them Repent and be baptized every one of you in the name of Iesus Christ for remission of sins and ye shall receive the gift of the Holy Ghost 39. For the promise is to you and to your Children and to all that an afar off even as many as the Lord our God shall call What is the Lords Supper i Luk. 22.19 And he took Bread and gave thanks and brake it and gave unto them saying this is my body which is given for you this do in remembrance of me 20. Likewise also the Cup after Supper saying This Cup is the New Testament in my blood which is shed for you k 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ The Bread which we break is it not the Communion of the body of Christ What is required in the worthy receiving of the Lords Supper l 1 Cor. 11.28 But let a man examine himself and so let him eat of this Bread and drink of this Cup. 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body m 2 Cor. 13.5 Examine your selves whether ye be in the Faith n 1 Cor. 11.31 If we would judg our selves we should not be judged o 1 Cor. 11.18 When you come together in the Church I hear there be divisions among you 20. When ye come together therefore in one place this is not to eat the Lords Supper p 1 Cor. 5.8 Therefore let us keep the feast not with old leuen neither with the leven of malice and wickedness but with the unlevened bread of sincerity and truth q 1 Cor. 11.27 Wherefore whosoever shall eat this bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. What is Prayer r Psal. 62.8 Trust in him at all times ye people pour out your hearts before him God is a refuge for us s Rom. 8.27 And he that searcheth the hearts knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God t Joh. 16.23 Whatsoever ye shall ask the Father in my Name he will give it you u Dan. 9.4 And I prayed unto the Lord my God and made my confession w Phil. 4.6 Be careful in nothing but for every thing by prayer and supplication with thanksgiving let your requests be made known to God What Rule hath God given us for our Direction in Prayer x 1 Joh. 5.14 And this is the considence that we have in him that if we ask any thing according to his will he heareth us y Mat. 9.6 After this manner therefore pray ye Our Father which art in Heaven Hallowed be thy Name c. What doth the Preface of the Lords Prayer teach us z Isa. 64.9 Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people a Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father b Luk. 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heauenly Father give the holy Spirit to them that ask him c Eph. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints What do we pray for in the first Petition d Psal. 67.1 God be merciful unto us and bless us and cause his face to shine upon us 2. That thy way may be known upon the earth and thy saving health among all Nations 3. Let the people praise thee O God let all the people praise thee e Rom. 11.36 For of him and through him and to him are all things to him be glory for ever Amen What do we pray for in the second Petition f Psal. 68.1 Let God arise and let his enemies be scattered let them also that hate him flee before him g Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Ierusalem h 2 Thes. 3.1 Finally Brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might be saved i Rev. 22.20 He which testifieth these things saith Surely I come quickly Amen Even so come Lord Iesus What do we pray for in the third Petition m Psal. 119.34 Give me understanding and I shall keep thy Law yea I will observe it with my whole heart 35. Make me to go in the path of thy Commandments for therein do I delight 36. Incline my heart unto thy testimonies l Act. 21.14 And when he would not be perswaded we ceased saying The will of the Lord be done m Psal. 103.20 Bless the Lord ye his Angels which excel in strength that do his Commandments hearkening unto the voice of his Word 22. Bless the Lord all his works in all places of his Dominion Bless the Lord O my soul. What do we pray for in the fourth Petition n Prov. 30.8 Remove far from me vanity and lies give me neither poverty nor riches feed me with food convenient for me o Psal. 90.17 And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it What do we pray for in the fifth Petition p Psal. 51.1 Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions q Mat. 6.14 For if ye forgive men their trespasses your heavenly Father will also forgive you What do we pray for in the sixth Petition r Mat. 26.41 Watch and pray that ye enter not into temptation Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me s Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me 12. Restore unto me joy of thy salvation and uphold me with thy free Spirit What doth the Conclusion of the Lords Prayer teach us t Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies 19. O Lord hear O Lord forgive O Lord hearken and do defer not for thine own sake O my God u 1 Chron. 29.11 Thine O Lord is the greatness and the power and the glory and the victory and the Majesty for all that is in the Heaven and in the Earth is thine 13. Now therefore our God we thank thee and praise thy glorious Name w Rev. 22.20 Amen Even so come Lord Iesus
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
of the Soul as love joy delight c. are set open that this King of glory may enter in and find entertainment there A. 87. Repentance unto life is a saving grace whereby a sinner out of the true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavours after new obedience Hom. XX. Of Repentance Which is a returning again of the whole man unto God from whom we be faln away by sin We must return from those things whereby we have been withdrawn pluckt and led away from God Unto whom alone we must return not to the creatures or the inventions of men or our own mercies by Jesus Christ who hath made satisfaction to the Justice of God with our whole heart forsaking all that is contrary to Gods will out of a sincere love of godliness a purpose of our selves by Gods grace to renounce our former wicked life and a full conversion to God in a new life to glorifie his name c. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength for this must be verified in all men Without me ye can do nothing Ioh. 15.5 Again of our selves we are not able as much as to think a good thought 2 Cor. 3.5 Expl. 87. This repentance is called repentance unto life because the fruit thereof is unto holiness and the end everlasting life and concerning this repentance several things are to be noted 1 st concerning the nature of it that as well as faith it is a saving-grace because it is a part of Sanctification and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation as every part of Sanctification doth 2 dly Concerning the immediate spring of this repentance and that is a true sense of sin i. e. such a sense of sin as doth break the heart for sin and that in a kindly manner with grief or godly sorrow not with despair this latter sense of sin may be found in a Iudas but only the former in a Paul for whether it be in reference to the guilt of sin a true penitent does not despair of pardoning mercy or whether it be in reference to the punishment of sin he hopes to be deliver'd from the wrath to come and therefore this true sense of sin and a lively apprehension of the mercy of God in Christ are here joyned together 3 dly We have here the inward acts of repentance as 1 grief of heart for sin called therefore a being pricked at the heart and a being contrite and broken in spirit which is when a mans heart is ready to bleed and melt and tremble within him because he has broken the holy Law of God and has thereby foolishly exposed himself to the curse and penalty of the Law 2 Hatred of sin whereby a man doth disrellish and dislike sin and can roul it as a sweet morsel under his tongue no longer when he does not only not love sin but he abhors it the very thoughts of it are grievous and ungrateful to him and therefore 3 he turns from it not only does as one who turns away his face that cannot endure to behold it but his feet for he hastens as far from it as he can and that he may secure himself from the danger of it he turns from it to God 4 With resolution not to return to his old beloved any more 4 thly we have here the outward effects of repentance called its fruits active constant universal endeavours to lead a new life A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for salvation Hom. 5. p. 3. Apply your selves chiefly and above all things to read and hear Gods word mark diligently therein what his will is you should do and with all your endeavours apply your selves to follow the same Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption there being Salvation in no other name than that of Jesus where persons are not made capable of this Salvation in an ordinary way and in the use of means there is no other way left but that which is extraordinary and so we read of those that have been sanctified from the womb But the ordinary means are the standing Ordinances of the Gospel sc. the Word Sacraments and Prayer the Word to inform and reform us Sacraments to confirm our faith and Prayer to beg a divine and effectual blessing upon both and all these three are included in that one great ordinance of the Gospel a Gospel-ministry unto which Christ hath promised his presence unto the end of the world because till then the mystical body of Christ will stand in need of being edified in its most holy faith for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach A. 89. The Spirit of God maketh the reading but especially the preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Hom. I. p. 2. If we lack a learned man to instruct and teach us yet God himself from above will give light to our minds and teach us those things which are necessary for us and wherein we are ignorant Mans humane and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them that with humility and diligence do search therefore To. 2. Hom. XVII p. 1. Let us in faith and charity call upon the Father of mercy by the mediation of his well-beloved Son our Saviour that we may be assisted with the presence of his holy Spirit and profitably on our parts demean our selves in speaking and harkening to the salvation of our souls Hom. XVI p. 2. And he of his great mercy so work in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the bearing down of sin death the Pope the Devil and all the Kingdom of Antichrist Hom. XVII p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ but by the Holy Ghost St. Paul says that no man can know what is of God but by the Spirit of God as for us saith he we have received not