impossible it is our own fault for God commanded them when they were possible neither hath he lost the right of requiring that now which we lost the power of performing of then at our Parents first birth yea after our second birth in Christ being still in this life but in a state of imperfection it is impossible though God commands us to crave and desire of him in this life the perfect fulfilling of the Law So that God chargeth no more upon us then he had enabled us to do and had given us strength to perform and if there be any impossibility to do it the fault resteth in our selves and not in God for man by his first Creation was able to keep the whole Law without sinning for he was made after Gods own Image God saith Solomon made man righteous Eccl. 7. his heart was full of divine understanding his will was altogether right his affections holy his power absolute to persist and continue such always but as his nature now is he cannot keep the Law of God neither the whole nor any parcel thereof but is altogether corrupt his understanding darkned his will crooked his affections impure and his best strength weakness towards the running of the race of Gods Commandments yea though assisted by Gods grace and regenerate yet does not perfectly fulfil the Law but faileth still in many things for though a man be now Spiritual and guided by Gods Spirit not to sin as men natural 1 John 3.9 yet the flesh the old man corrupt Nature is not altogether expelled but remaining for their humiliation and the exercise of Grace in their Spiritual combat hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Thus though the Law exacteth such perfect obedience as no man in this life is able to yield as appeareth Acts 13.38 Rom. 8.3 3.20 Gal. 2.21 yet we must know that it is impossible onely to Nature but not to Grace which is thus to be explained It is possible to Grace because Grace covereth our failings not that a man in Grace can perfectly fulfil all things Christians are not bound at all to the observation of the Judaical Ceremonies nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth yet no Christian man whatsoever is freed from the obedience of the Moral Law for that remains for ever a Rule of obedience to every childe of God though he be not bound to bring the same obedience for his Justification before God for he is accursed saith the Law that faileth in any Commandment except saith the Gospel he be reconciled again in Christ and in him have the pardon of his transgressions Whence this is one main difference betwixt the Law and the Gospel That the Law leaveth no place to repentance nor affordeth any means to resume that which is lost or recover that which is decayed Hear the thunder of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3.10 Listen to the still voyce of the Gospel Repent Mat. 3.2 4.17 Sin no more Joh. 5.14 8.11 Turn you turn you from your wicked ways for why will ye dye Ezek. 33.11 In this respect the Law may be resembled to Abishai the Gospel to David both of them found their enemy Abishai would presently have smote him dead but David wakes him tells him the danger he was in and adviseth him to look better to himself 1 Sam. 26.8 c. Thus the Law sets forth the rigor of Gods Justice the Gospel the riches of his Mercy Now indeed a man cannot see his sins to purpose without the spirit of Bondage for that must make the Law effectual as well as the Spirit of Adoption doth the Gospel that is except God himself press the Law in our hearts the Ministers discover our sins to no purpose they may as soon shake the earth it self as the heart of a sinner without the work of God therefore the first work of the Holy Ghost is to awaken a sinner to set upon him his sins that he may be fit to receive Christ The Law in general is that part of Gods Word which commands things just honest and godly and being thus conceived it is three-foldâ— or the parts thereof are three 1. The Ceremonial Law concerning Ceremonies binding the Jews until the coming of the Messias that they should be Signs Symboles Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ this Law prescribed to the Jews Ceremonies Rites and Orders to be performed in the Worship of God and is laid down in the Books of Moses especially in Leviticus it concerned the Jews onely and is now wholly abrogated 2. The Judicial Law which is that part of Gods Word which prescribed Ordinances for the Government of the Jews Commonwealth and the Civil punishment of offenders Indeed their whole Civil Order or Government that is of the Offices of Magistrates Judgements Punishments Contracts and of the distinguishing and bounding of Dominions binding all Abrahams posterity until the coming of the Messias that they should be Types of that Order which should be in Christs Kingdom that is of the Spiritual Regiment of the Messias This did indeed principally concern the Jews but yet so far forth as it tendeth to the establishing of the Moral Law having in it common Equity it concerneth all people in all times and places 3. The Moral Law which teacheth us what to do and what not to do binding all reasonable creatures to perfect obedience both internal and external so that it may fully be described in these three points 1. That part of Gods word concerning righteousness and godliness which was written in Adams minde by the gift of Creation and the remnants of it be in every man by the light of Nature in regard whereof it bindes all men 2. It commandeth perfect obedience both inward in thought and affection and outward in speech and action 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof though but once and that in thought onely Gal. 3.10 The sum of the Moral Law is propounded in the Decalogue or Ten Commandments which many can repeat but few do understand The Ceremonial Law must be considered in a double respect 1. In regard of the observation of it in Gods worship and so it is wholly abrogated 2. In the scope and substance of it which is Christ crucified with his benefits whom it shadowed out thus it remaineth still and is now more plain then ever it was The Ceremonial Law ceased at the coming of Christ for these Reasons 1. There is no more use of a candle when the Sun is risen nor of the picture when the person is present Thus was it between the Mosaical Ceremonies and Christ 2. The renting of the vail of the Temple at Christs suffering
and the destruction thereof not long after shew the same 3. Christ was a new High Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the coming of this worthier 4. Christs coming made us to be of age when as before men were children and nothing differing from servants Again the Ceremonial and Civil or Judicial Laws are wholly abrogated as touching obedience so that there is no necessity any more of observing them 1. Because they were to continue onely unto the coming of the Messias Gen. 49.10 Eph. 2.14 2. Because the Messias being exhibited the Types cease such as were the Ceremonial Laws Col. 2.17 yet is not the Moral Law in like maner abrogated for this after Christ was exhibited ceased indeed as touching the curse and constraint but not as touching obedience for Christ fulfilled not the Law and redeemed us from the curse of it that we should continue and persist in sins and enmity with God The use of the Ceremonial and Judicial Laws against Anabaptists that would shut the Old Testament out of the Church of Christ and under pretence of his Spirit be a Law unto themselves 1. The first and principal use of the Ceremonial and Judicial Laws of Moses was to serve as a Schoolmaster unto Christ and his Kingdom 2. By these God would have his own people sorted out from others for his own glory and their salvation 3. Obedience or the observing of the Moral Ordinances 4. An exercise and a testification of their obedience towards God 5. Unto most of the ceremonies such as signifi'd Christs benefits was proper peculiar the sealing of Gods Covenant or the confirmation of faith to signifie what benefits God would give by the Messias to believers 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias 7. Although they are now so abolished as the observation of them is not now required as concerning the Types yet these things are perpetual which are signified by them and therefore are a confirmation of the new Testament as well as the Oracles Prophesies of the old concerning the Messias his kingdom for types are visible promises The difference betwixt the Moral Ceremonial Civil or Judicial Laws 1. The Moral Law is known by Nature Rom. 2.15 and from the Creation because Men and Angels were created according to the Image of God The Ceremonial and Judicial Laws are not known by Nature but are instituted according to the diversity of causes and circumstances 2. The Moral Law was published and written by God himself and using the mediation of Angels which was not altogether so with the other Laws 3. The Moral Law bindes all men and in part the Angels also the Ceremonial and Judicial Laws were onely prescribed unto the people of Israel 4. The Moral Law was first given as most worthy the other afterward as not so much to be regarded in respect of it 5. The Laws of the Decalogue are perpetual the other were delivered at a certain time and again abolished Thus the Moral Law engraven in Tables of Stone was kept in the Ark which was a sign that it should last perpetually but the other Laws were to last onely to the fulfilling of all by Christ 6. The Moral Laws speak of both internal and external obedience the other of external onely albeit neither doth this please God without the internal and moral obedience 7. The Moral Laws are not limited by certain circumstances but are general the Ceremonial and Civil Laws are more special 8. The Ceremonial Law hath been oftentimes broken without sin but the Moral Law never without some special countermand from God as when Abraham was bid to kill his Son and the Israelites to rob the Egyptians Exod. 12.36 9. The Ceremonial and Civil Laws are types or figures of other things for whose cause they were ordained the Moral signifie or prefigure nothing but are signified by the Rites and Ceremonies 10. The Moral Law being neglected maketh men worse then Infidels yea then bruit beasts Isa 1.3 but the Ceremonial neglected made men onely worse then the servants and peculiar people of God 11. The Moral are the principal service and worship of God The Ceremonial and Civil serve for the Moral Ordinances that obedience to them be rightly performed 12. The Ceremonial Law was very chargeable and costly burthensom and grievous but the Moral Law requireth onely the right disposition of the heart and then obedience in practice will easily follow 13. The Ceremonial give place unto the Moral the Moral give not place unto the Ceremonial The Moral Law the Natural Law and the Decalogue do differ thus 1. The Decalogue is the sum of the Moral Laws which are scattered throughout the whole Scriptures 2. The Natural Law doth not differ from the Moral in nature not corrupted but in nature corrupted a good part of the Natural Law is darkned by sins and but a little part onely concerning the obedience due to God was left remaining after the Fall for which cause God hath in his Church repeated again and declared the whole Sentence and Doctrine of the Law The difference between the Law and the Gospel 1. In the maner of their Manifestation The Law is known by Nature the Gospel was manifested from above the Law is Natural and was in mans Nature before the Fall but the Gospel is Spiritual revealed after the Fall in the Covenant of Grace 2. In their Matter or Doctrine The Law teacheth us what to do and perform the Gospel teacheth how we may be such in Christ 3. In their Promises The Law promises eternal life and all good things with a condition of our own proper and perfect righteousness and obedience remaining in us the Gospel promiseth the same with a condition of Faith in Christ whereby we embrace his obedience performed for us Now with this condition of Faith is joyned by an indissoluble knot and bond the condition of new-obedience Thus the Law promiseth life to the worker and doer of it Rom. 10.5 but the Gospel offereth salvation to him that worketh not but believeth him that justifieth the ungodly Rom. 4.5 not considering Faith as a work but as an instrument apprehending Christ by whom we are made righteous So the Law sets forth Gods Justice in rigor without Mercy but the Gospel sets out Justice and Mercy united in Christ therefore the Law is called the Ministery of condemnation and of death 2 Cor. 3.7 9. but the Gospel shews mercy to mans sins in and by Christ if we repent and believe Thus the Law requireth a perfect righteousness within us but the Gospel revealeth our acceptance with God by imputed righteousness In like maner the difference between the Righteousness of the Law that of Faith stands thus 1. The Law requireth it of our selves but Faith calleth us from our selves to seek it in Christ 2. The Law requireth us to observe and do all
any man in thought conceived it 1 Cor. 2.9 and which life we begin to live the soul entreth into it at the time of every faithful ones bodily death and the body also at the time of the general Resurrection for there is no sleeping of the soul as some dream neither any other place to keep it in nor ever was To believe everlasting life is to be assuredly and certainly perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a Member of this Church and therefore partaker of everlasting life 3. That I also in this life have and enjoy the beginning of life eternal Life is three-fold 1. Of Nature wherein the good and bad promiscuously live together 2. Of Grace wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life it is the same with that death whereby they dye to sin 3. Of Glory in the blessed presence of God for ever Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally That is Everlasting 1. Which hath neither beginning nor ending So God is everlasting 2. Which hath no beginning but hath an ending So the Decrees of God 3. Which hath a beginning but shall have no end as everlasting life Three degrees of eternal life 1. In this world when we begin to repent and believe in Christ and have true peace of Conscience 2. In death for that cuts off all sins both Original and Actual 3. When body and soul reunited go both together into everlasting Glory We may claim to our selves everlasting life by a double Right through Christ viz. 1. Because for us he hath fulfilled the whole Law 2. By Right of Inheritance for Christ being made ours we are the children of God Rom. 8.17 How far we are in this life made partakers of heaven and everlasting life 1. The purchase of it is made for Christ by his Blood hath purchased it 2. We have received the first-fruits of it as Peace of Conscience Joy in the Holy Ghost free access unto the Throne of Grace with confidence in Christ and the like 3. We are actually entred into the Kingdom of Grace which is the beginning and a part of the Kingdom of Glory 4. We have the earnest of the Spirit as a Pledge and Pawn till we come to the full possession of the purchased Inheritance 5. Christ our Head hath full and actual possession whereupon we being Members of his body are in him exalted and set in heavenly places In this life not onely we may but we ought also to be assured of everlasting life otherwise we shall never have it And we may thus by these infallible signs be assured of it viz. 1. By Faith by a full perswasion of the good will of God towards us 2. By the beginning of true Repentance 3. By the Peace of Conscience by a desire of and joy in God Eternal life is called a Rest and that for these two Reasons 1. Because then and there we shall Rest from all our works that is from our sins for then we shall sin no more but shall know God even as we are known 2. We shall Rest from all troubles and miseries of this life Rev. 14.13 hence it is called Abrahams bosom Luke 16.22 23. which in the faithful is even in this life begun by the outward Ministery of the Word and the inward Ministery of the Spirit the consummation whereof hereafter shall never be given to whom the beginning thereof that is Faith and Conversion hath not arrived in this life The life of Life Everlasting is the Beatifical Vision or the perfect Vision of God when Gods Elect shall see him as he is 1 Joh. 3.2 Yet that we be not deceived herein we must know that perfect sight is twofold viz. 1. Simple Perfect Sight when man sees a thing wholly as it is in it self and thus God is not seen by the minde of man 2. Comprehensive Perfect Sight when the creature seeth God so far forth as it is capable of his knowledge and thus shall men see God in the world to come perfectly and be filled therewith though they know him not wholly as he is in himself even as a vessel cast into the Sea may be perfectly full of water though it receive not all the water in the Sea The duties of this faith are these 1. Carefully to break off those sins the doers of which are expresly threatned that they shall never enter into the Kingdom of Heaven 1 Cor. 6.9 10. Gal. 5.19 2. To strive to enter and to walk on in the way that leadeth to everlasting life and never to go out of it to our dying day and this is the way of good works Joh. 5.29 3. To use the remembrance of eternal life as a salve against all sores as a Cordial to comfort our hearts against our greatest heaviness 4. To pray that this time might be hastned wherein we shall enter into life and even to rejoyce when we see it approach to any of us in particular Amen signifying verily certainly or undoubtedly is added for these Reasons 1. To shew that we do not in word onely believe those things whereof we have made confession but from our very hearts 2. Not waveringly but certainly and without doubting 3. Not as if we were secure for our firm and stedfast belief of these things but earnestly craving this Faith at the hands of God and thus it is as much as So be it Amen in the close of our Prayers as well as of this Confession doth not onely express our desire of the things we ask but also testifies our Faith in assurance of Receiving them according to our lawful desire So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the Congregation but as a declaration of Faith both in Minister and People Here words are of no use expressions vain The humblest fancy a presumptuous strain Bright Cherubins a Quill from off your Wings Might reach this Note which should the low-tun'd strings Of Mortal Tongues endeavor to express Would if 't were possible but strain it less And though the blessed Musick of your Quire We cannot understand we may admire Mean-while our Faith shall rest in Hope in this That know we shall when we enjoy your Bliss CHAP. V. §. 1. The Decalogue THe Commandments were given about Two thousand five hundred years after the Creation not that men were left all this time without Law for there was a Law written in their hearts Rom. 2.14 but to make that more plain which by the corruption of Nature was become very dim and much defaced so that as long as men have been there hath also been a Law although not expressed in words yet written in the heart wherefore if it be well observed we shall finde
they are able to return unto God and obey him Neither that we ought to seek any other cause before or above mans Will for which others receive or retain others refuse or cast away Divine Succor and Aid in a voiding Sin and do after this or that maner order and institute their Counsels and Actions Contrary to this Opinion do we learn out of the Sacred Scripture That although by Nature so much of God and his Will be known to all as may suffice for taking away all excuse from them of sin and although it be manifest That many Works morally good may be done even of the Unregenerate and the Will doth freely in them make choyce either of good or evil yet no work pleasing to God can be undertaken or performed by any man without Regeneration and the especial Grace of the Holy Spirit Neither can more or less good be in any mans Counsels or Actions then God of his free and purposed goodness doth cause in them Neither any other way can the Will of any Creature be inclined then whither it shall seem good to the Eternal and good Counsel of God and yet all the actions of the created Will are wrought freely whether they be good or bad Now Free-will to outward good actions without an inward Faith and Obedience is not Free-will to good for outward actions good in themselves are made evil by want of inward Faith and Obedience which is onely in the Regenerate whose Wills are not taken away but corrected as which before would onely that which is evil will now that which is good Eph. 2.10 which being inclined moved and governed by Gods Spirit will themselves of their own accord and are able to work do well and work well that is because God worketh good things not onely in them but also by them as joynt-workers with him Phil. 1.6 and in them both the will and the deed even of his good pleasure Phil. 2.13 To do any thing with free arbitrement and will is to do any thing upon a fore-deliberation according to the Will of God sometimes simply and sometimes in some respect onely yea and against it also sometimes in some respect but never simply against it for the liberty of working is not taken away in any creature when God is said so to rule and bend their Wills that they be not inclined any other way then whither God will have them inclined either simply or in some sort And there is no such will of free working as excludeth all action and working of the first Cause guiding inviting and bending the Creatures Wills whither it self listeth The Wills of Angels and Men are so the causers of their actions that nevertheless they are carried by the Secret Counsel of God and his Power and Efficacy which is every where present to the chusing or refusing of any object and that immediately by God or mediately by Instruments some good some bad as it seemeth good unto God to use so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God therefore God is said to be absolutely perfectly and simply his own and at his own Will but man onely voluntary and free in some respects The Will is able notwithstanding not onely to withstand God moving it but also of its own proper motion to assent and obey him it self exercising and moving her own actions and yet this is to be understood of the actions of the Will not of the new Qualities or Inclinations which it hath to obey God for these the Will receiveth not by her own operation but by the working of the Holy Ghost And the Will of man withstanding the Revealed Will of God is yet guided by his Secret Will and therefore resisting doth not resist for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those even in those who most of all withstand Gods Commandments Neither yet are there contrary Wills in God for nothing is found in his Secret Purposes which disagreeth with his Nature revealed in his Word and God openeth unto us in his Law what he approveth and liketh and what agreeth with his Nature and the order of his Minde but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments And though God be chiefly the Mover of wicked Wills yet is he not the Mover of the Wickedness of the Wills for they disagree from the Law not as they are any way ordained by the Will of God but as they are done by Men or Devils by reason of this defect that either they do not know the Will of God when they do them or are not moved by the sight or knowledge thereof to do it that is they do it not to that end that they may obey God who will so have it For this Reason God cannot be the Author of the wickedness of the Will Besides though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves nor to turn unto God of our selves without the operation of his holy Spirit yet our inclinations bent by his Spirit the Will works freely though God works by it as an Instrument otherwise the Will were idle which cannot be And albeit God was able to have wrought what he would without the Will yet because he will work by the Will the working of the Will is not in vain nor can God hence be said to will the actions of sinners as they are sins but he wills them as they are Punishments of sins and the execution of his just Judgement And we must know That what liberty of Will we have to do good or to will it is onely but in part viz. as we are regenerated by his holy Spirit but not in whole and full neither in that degree in which before the Fall we had it and shall have in the life to come And although the Unregenerate are able to will onely those things which are evil yet they will them without constraint even by their own proper and inward motion and therefore freely but the will and ability to do good Works is no more in their power then the Creation for the liberty which is in man now after the Fall and not yet regenerated and recovered is the very bondage of sin yet God had made man such a one as was able to perform that Obedience which he requireth of him Wherefore man by his own fault and folly losing and of his own accord casting away this ability God nevertheless hath not therefore lost his Right to require Obedience from him Six things concur to constitute and make the liberty of the will viz. 1. An Object whether it be any end proposed which still is considered as good or the means whereby the end is attained 2. The Minde knowing and understanding the Object 3. The Will alike and equally apt to chuse and refuse the
our own Righteousness 6. Malice and thirsting after revenge when injury hath been offered us To prevent and avoid which we must consider 1. How much the Lord hath forgiven us for Christs sake 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies the Devil alone is an implacable enemy 3. That the way of grace is thus stopped up and consequently the way of glory The Thanksgiving of this Petition is For illumination to see our sins for a sight and sense of our sins and for blindeness Spiritual expelled for Sanctification to turn us from sin for hard hearts mollified and for the extremes and bars of Grace Despair and Presumption removed for Justification to deliver us by the death of Christ from all sin for Love abounding where offences against us abound and for Malice banished and purged out of us that howsoever we sustain many grievous wrongs at the hands of men yet are we contented yea chearfully willing to forgive them all even as God for Christs sake hath forgiven us The Moral Law doth to Obedience binde The Vniversal Race of all Mankinde Which not perform'd by us we must endure The penal Statute of the Forfeiture ' Less he who as our blessed Surety stood Cancel the Obligation with his Blood This for the Faithful's done 't is now our part To Cancel to remit with all our heart Others their Debts that we for ours ne're may Be call'd t' Account at the Grand Audit-Day §. 10. And lead us not into Temptation but deliver us from evil THis Petition in order is immediately subjoyned after the other craving the pardon of sin to teach us That this is not the onely care of Christians to seek to have sins pardoned but for the time to come earnestly to strive against and resist it the Christian mans life being a continual warfare So that there be two Petitions for the soul but one for the body teaching us That our care for the estate Spiritual ought to be double to our care for things Temporal Lead us not into Temptation but c. that is Suffer us not to be tempted above our power or so that either we sin or wholly revolt from thee but strengthen us in our Temptations by thy holy Spirit and deliver us from evil as the cause thereof wherein we pray That the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil to the committing of sin but that he would deliver us from the evil of all Temptations both of sin and damnation Lead us not into Temptation which we cannot bear so Augustine Redeem us from evil that we be not carried by Temptations so Calvin And we pray thus not that we may always be free which cannot be but that we may not be overwhelmed overcome and made subject to Temptations when we are by them assaulted But deliver us from evil that is Withdraw not thy Grace from us leave us not to our own lusts neither deliver us over to Satan to be hardned but in all assaults stand thou by us that our faith may not fail and deliver us from the evil both of sin and punishment So that the meaning hereof may be this O Lord we are every way subject to Temptations and by our sins we deserve to be left therein to the malice of Satan and to the power of our own Corruptions yet we beseech thee not to forsake us in any Temptation but give an happy issue thereto still upholding us by thy Grace Now here we must observe That God is said to lead a man into Temptation onely as Temptation is a punishment of sin and onely by permission leaving the party to himself and Satans malice for some former transgression For God tempteth no man to destroy him or to cause him to sin but to try and exercise his Graces in him wherefore this Petition which Christ taught us speaketh not simply of all tryal and manifestation of our faith and godliness unto which David offered himself of his own accord Psal 26. For God tempteth not to evil but man when he is tempted is tempted by his own evil concupiscence Jam. 1.13 14. The words themselves contain one onely Petition though some have thought otherwise consisting of two parts 1. The Petition it self Lead us not into Temptation or a Petition of delivery from a particular future evil 2. The Exposition thereof more general for delivery from all as well present as future evil There be two causes of temptations and consequently two sorts thereof 1. From God for the tryal of our faith godliness hope patience constancy and obedience by the Cross So God is said to have tempted Abraham Joseph Job and David This is good and holy when as God tempts a man which is an action of God whereby he proveth and tryeth man to make manifest unto man himself and unto others what is in his heart for God knoweth well enough before he tryeth him This is called Good both in respect of the Author which is God and in respect of the end which is the good of his servants And this we here pray not against 2. By the Devil our Flesh and wicked men which is every soliciting to sin which soliciting it self is also sin This is evil being a wicked motion allurement or perswasion arising partly from our own corruption and partly from the suggestion of the Devil whereby man is provoked to sin against God in the transgression of some Commandment Now by Nature man is prone to be tempted Gen. 31. Sin is a deceitful tempter Heb. 3.13 and Satan is a subtile cruel and diligent tempter 1 Pet. 5.8 And this is that we pray against in this Petition Temptations are of divers sorts viz. 1. Whereby God tryeth man 1 Kings 10.11 searching into his heart whether by affliction or otherwise for Reasons best known unto himself 2. Whereby man tempteth God as by murmuring and refusing to believe and to rest on his Providence without seeing evident present Signs of his goodness seeking after new miracles trusting in outward means prescribing God a time or maner of deliverance impatient at his corrections adventuring upon needless apparent dangers without warrant or burthening the faithful with vain and needless Traditions 3. Whereby man tempteth man seeking to circumvent him by trying him with politick devices Thus the Pharisees are said to have tempted Christ Mat. 22.18 4. Whereby man tempteth himself his corrupt heart alluring and drawing him to sin Jam. 1.14 5. Whereby the Devil tempteth man and provoketh him to sin From these two last Temptations of the Flesh and the Devil that is corrupt and evil motions of the minde we desire here to be delivered from the third we pray to be kept in the fourth Petition from the second in the second Petition From the first we pray not to be kept but rather that the Lord would try us and use all means he seeth best to
enjoyn'd is To have and to set up in our hearts and practices the Lord Jehovah and him onely for our God which is the main and principal scope of the whole Law And he that will abstain from the breach of this Commandment must not with the Atheist deny him that gave him Being nor with the Ignorant neglect Divine Knowledge nor with the Prophane be loose-minded towards Gods Worship nor with the Covetous Epicures Self-lovers and Papists rob God of his Honor. Now Atheism is a Monster in Nature whereby the Creature riseth against the Creator to disannul him to make him without Being who giveth Being to all to pull him out of the Throne of Heaven whose Footstool is the Earth to put down his Power who by his Power alone upholdeth all things And this is when men do but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the Word doth describe unto us And Ignorance is the next door to Atheism for where Ignorance prevaileth there can be but a poor deal of Love little Confidence and simple Service done unto the Lord And Prophaneness is a Regardlesness of God when a man being about any villany remembreth not or careth not that he is in Gods presence nor is daunted by any lets in the way also a Regardlesness of the very Worship of God when Prayer the Word and Sacraments is not used at all or without all reverence it maketh the persons infected herewith prefer any small worldly thing either of Pleasure or Profit before heavenly things Lastly the Robbing of God of his Honor is by Inward Idolatry or of the heart when Creatures are there set up where onely is the room of the Creator Now he that desires to keep this Commandment must endeavor for the Vertues comprehended therein and they are Knowledge of God Trust in God Humility Patience Hope The Love of God and The Fear of God The Knowledge of God is Knowledge To judge of God as he hath manifested himself in his Word and Works and to be moved up by that Knowledge to a Confidence Love Fear and Worship of the true God Rom. 10.14 Joh. 17.3 This true Knowledge of God is the principal part and point of his Worship and he may be known of reasonable Creatures so far forth as he will manifest himself to every one which if compared with that whereby God knoweth himself is to be accounted unperfect but if the degrees thereof be considered in it self it is also either perfect or imperfect yet not simply but in comparison that is in respect of the Superior and Inferior degree The perfect Knowledge of God is that in Creatures wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the minde The imperfect is that whereby men in this life know God though not so much as they could at first before the Fall by the benefit of their Creation Now the ordinary means to know God and which is prescribed unto us by God himself is by the study and meditation of heavenly Doctrine wherefore we must strive this way to know God and not look for from God any extraordinary and immediate Illumination except he of himself offer it and confirm it also unto us by certain and evident Testimonies And this Knowledge must be adorned with Practice without which it is not indeed Knowledge Whence poor Christians are better taught then great learned men without grace for no man knoweth more then he practiseth because what knowledge soever a man hath that he practiseth not is but a dead knowledge an inefficacious knowledge and indeed Religion is the Art of holy men not of learned men And as Knowledge thus without Practice savors of Hypocrisie so Practice without Knowledge tends to Superstition the Mother whereof is Ignorance To Trust in God Faith is To be unbottomed of thy self and of every Creature and so to lean upon God that if he fail thee thou sinkest And God doth often defer deliverance till the utmost extremity for the tryal of his peoples Faith and to strip them of other helps that they may Trust in him for till then we trust not in him as we ought So that Gods people run another course from other men though they have persecution here for their pains because they trust in the living God And in a good Cause God hath promised good Success therein therefore we are to be guided with as much confidence of safety while we Rule our selves therein according to Gods command as if we had a Prophet immediately sent us from God Now the Reason why God is ready to help us if we Trust in him is Because this our Faith in him is an Acknowledging of and an Attributing to his Power so that our Trusting in God engageth him to help us though commonly he useth not to appear a Deliverer till his people are brought to the very brink of Ruine Humility is a Vertue Humility whereby one man thinks better of another then of himself it makes a man vile in his own eyes and this is one fruit of Faith for where Christ comes to dwell he comes with a Light to make a man see his sins and what a creature he is Therefore the Spirit of true Christians is a meek Spirit they are humble gentle and little in their own eyes they set not up Pride and Ambition as other gods in their hearts but think basely of themselves in regard of their own sins and corruptions and upon consideration thereof are content to give place unto others and to yield of their own Right for the maintenance of Peace This is that true Knowledge of a mans own self which indeed is Necessary for man to have because God will be known by his own Image which he engraved in mans Nature and without it we neither aspire nor attain to that end to which we were created Patience is the Knowledge and Acknowledgement of Gods Majesty Patience Wisdom Justice and Goodness resolving through a confidence in Gods Promises and so in hope of Gods assistance and delivering to obey God in suffering those adversities which he sendeth us and willeth us to suffer neither in respect of the grief which they bring to murmure against God or to do any thing against his Commandments but in the highest extremity to retain still the confidence and hope of Gods assistance and to ask deliverance of him and by this Knowledge and full perswasion of Gods Will to mitigate and asswage our grief Thus Patience is a voluntary and continual suffering for the love of Vertue and Honesty Or it is a Grace of the Spirit flowing from Grace and Hope whereby we suffer things that are evil that we forsake not those things which are good by which we may attain to those that are better It is the Keeper of all the other Graces for when we become impatient of any good quality
are chiefly these viz. Atheism Ignorance Prophaneness Inward Idolatry Rebellion against God Doubting of his Promises Desperation Impatience in Adversity Inconstancy in Gods Worship and our own Vocations Falling away from the Truth of the Gospel Rashness which adventureth upon unnecessary dangers under a colour of Gods Providence Pride Disdain Ambition and Faint-heartedness in good things All which are forbidden in this Commandment yea all particular Vices specially contrary to each Vertue commanded therein The chief of both which are here again touched in the same order they have been already glanc'd at And first of Knowledge The Principal Vertue required in this Commandment is the knowledge of God which in particular hath four Branches 1. To know that there is a God and this is known either by the book of Nature The Works of God or the book of Grace Confessing it in our hearts by actions agreeable as well as by language in our mouthes else we sin in Atheism 2. To know the true God else we sin in Idolatry 3. To know this true God is but one else we sin in Polytheism 4. To know of what nature this true onely God is else we shall do nought but sin The Knowledge of God is either 1. Simply and absolutely Perfect whereby God alone knoweth himself Or 2. Not simply and absolutely perfect whereby Angels and blessed men know indeed the whole and intire Nature and Majesty of God as being most simple but they know it not wholly that is they so far onely understand it as he revealeth it unto them and their Natures are capable of So likewise the Knowledge of God is twofold 1. General to know God to be such an one as he hath revealed himself in his Word to be without this we cannot be saved yet this alone doth not save 2. Particular to know him to be such an one to me in particular as he hath revealed himself in his Word to be in general This requireth Faith Again the Knowledge of God is twofold viz. 1. Literal which hath been in men either from the Creation or is wrought in their mindes of the Holy Ghost by the Word which hath not accompanying it an endeavor and desire of framing and conforming themselves unto the Commandments of God This is onely a Speculative or Theoretical Knowledge informing the judgement but not reforming the minde and this a wicked man may have in a greater measure then some Christians yet notwithstanding may be damned for this Knowledge is true onely in regard of the Object but is false in regard of the Effect 2. Spiritual or true lively and effectual Knowledge which is kindled by the Holy Ghost in our mindes according to the Word and by the Word working in the will and heart an inclination and desire to know and do what God commandeth This is Saving or Practical Knowledge when the whole man is transformed into the obedience required and labors to practice what he knows of God The Imperfect Knowledge of God which men have in this life is of two sorts 1. Christian or Theological received from the Doctrine of the Prophets and Apostles 2. Philosophical received from the Principles and general Rules naturally known unto men and from the beholding of the works of God in the nature of things The true Knowledge of God necessarily required of us consisteth in these points viz. 1. We must confess and acknowledge him to be the Soveraign and highest good Dan. 4.32 2. We must depend upon him and put our whole trust in him alone not in Men or Angels 3. We must give him thanks for all his Blessings not onely in prosperity but in adversity also by doing what he commandeth and avoiding what he forbiddeth 4. We must seek the knowledge of his Ways and Word and encrease in the knowledge thereof 5. We must draw near unto him in time of need and at all times as to the Fountain of all goodness with all reverence and humility by hearty and fervent prayer 6. We must yield all obedience unto him in his Word without which our Hearing the Word will but hasten and further our Condemnation Rules directing us what our Knowledge ought to be 1. Our knowledge must be according to our Age 1 Cor. 14.20 2. It ought to be according to the means that God hath afforded us Heb. 5.12 Luke 12.48 3. It must be answerable to the gifts that God hath given us Mat. 25.14 15. Luke 12.13 4. We must all labor to have so much as that we may be able to give an account of our Faith when we shall be called thereunto We must practice what we know of God for these Reasons 1. Knowledge without Practice procures the greater Judgement of God upon us Luke 12.47 2. Without Practice we must never look to come to Gods Kingdom Mat. 7.21 3. By Practice we do glorifie God our heavenly Father Joh. 15.8 4. By this Practice we know that we are Gods good Trees Mat. 7.17 5. If we Practice not what we know we are more inexcuseable then before we had knowledge 2 Pet. 2.21 The way or means to attain unto sound saving Knowledge viz. 1. Earnest Prayer to God for the help of his Spirit to assist us to illuminate our understandings and to teach us how to profit aright by Reading the Scriptures Psal 119.18 66. 2 Chron. 1.10 James 1.5 2. A careful and reverent Hearing of the Word of God 1 Cor. 1.21 Rom. 10.14 3. To exercise our selves constantly in the Reading of the Scripture To search the Scripture 2 Tim. 3.15 Psal 19.7 4 Godly Conference one Christian with another especially with the Pastor Mal. 2.7 A sober and reverent Conference about the Scriptures with others to minister help and comfort one to another 5. To lay before us the grounds and practice of Christian Religion 6. To labour for true Humility 1 Pet. 5.5 Psal 25.9 7. To practice what we know for Practice begets Experience and Experience Knowledge The Signs of sound knowledge 1. When we put all in practice that we know 1 Joh. 2.3 4. 2. True love of our Brethren 1 Joh. 4.7 8. 3. A faithful hearing of the Word with care to practice it 1 Joh. 4.6 4. A filial Fear of displeasing God in any one action Mal. 1.6 5. A true Humiliation in the sight and knowledge of our selves Motives to stir us up to labor for knowledge 1. The Excellency of it it is the first Grace God bestows upon any 2. The Profit of it Dan. 11.32 Prov. 3.13 Psal 91.14 Joh. 27.3 3. The Necessity of it for without it we are without all saving grace and in no degree to Salvation Eph. 2.12 To apply the knowledge of the Nature of God to my self in particular I must know 1. That he is a Spirit To worship him in Spirit and in Truth 2. That he is Eternal To Crown me if I obey him to Condemn me if I disobey him 3. That he is Omnipotent To relie and depend upon his Providence
is free or at least freed from fleshly concupiscence the Body is chaste when it putteth not into execution the concupiscences of the flesh 1 Thess 4.3 4 5. 1 Cor. 7.34 Marriage is the main help to keep our bodies chaste Now Marriage is a lawful and indissoluble conjunction of one man and one woman justified by God that we might know him to detest all impure lust That also we might therein chastely serve the Lord and that especially it might be a means whereby mankinde might be multiplied and God gather thence afterwards unto himself a Church Lastly that it might be a Society and fellowship of Labors Cares and Prayers The Breach hereof is the foul sin of Adultery which beside the fearful exclusion without Repentance from the Kingdom of Heaven occasions jealousie the frenzy of the Soul which is a grief of minde arising from hence That another is judged to enjoy that which we desire to have wholly and properly as our own and none besides us to possess any part with us Or it is an affection proceeding from fear to have that communicated to another which we challenge and covet to retain as peculiar and proper to our selves alone Beside this unhappy sin of Adultery that venomous sin is the poyson of Marriages whereby the estimation of Parents the reputation of Children and the honor of whole Families stand in hazard to be forfeited for as God is the Author of Marriage so he is the Revenger of the breach thereof But shame keeps some from those unclean practices and grosser acts of filthiness who yet inwardly boil in speculative Wantonness and Adulteries of the heart Ask thy Conscience whether thou art one of them if so remember That no Adulterer shall enter into the Kingdom of Heaven and repent yea the Fornicator and every unclean person is also thence excluded all Vices contrary to Chastity or of any affinity with them being here forbidden in forbidding Adultery for by one Special the rest that are of near affinity with that are understood and and where the Cause is forbidden there also is the Effect and so the contrary Now the end and scope of this Commandment is the Preservation of Chastity and Wedlock In this Commandment are two parts viz. 1. God forbiddeth Adultery and therein not onely the too familiar company of man with woman out of marriage but also all kinde of filthiness by which man may be defiled all affections of concupiscence and whatsoever stirreth up unto lust and nourisheth it 2. He commandeth Chastity In this Commandment are prohibited 1. The lust of the heart or the evil concupiscence of the flesh Mat. 5.28 Col. 3.5 2. Burning in the flesh which is an inward fervency of lust whereby the godly motions of the heart are hindred over-whelmed and as it were with contrary fire burnt up 1 Cor. 7.9 3. Strange pleasures about generation prohibited in the Word of God the which are many viz. 1. With Beasts Lev. 18.23 2. With the Devil as Witches do by their confession for why may not a Spirit as well have society with a Witch as to eat meat 3. With one and the same Sex Lev. 18.22 This is a sin which they commit whom God hath given over to a reprobate sense Rom. 1.26 27. It was the sin of Sodom Gen. 19. where it was so common that to this day it is termed Sodomy 4. With such as be within the degrees of Consanguinity or Affinity prohibited Lev. 18.6 5. With unmarried persons This sin is called Fornication Deut. 22.28 29. 1 Cor. 10.8 6. With those whereof one is married or at least betrothed This is Adultery Deut. 22.22 3 4. 7. With man and wife They abuse their liberty if they know each other so long as the woman is in her flowers Ezek. 22.10 Lev. 18.19 Ezek. 16.8 or using Marriage-bed intemperately thereby committing Adultery even with his wife 8. Nocturnal Pollutions which arise of immoderate dyet or unchaste cogitations going before in the day Deut. 23.10 Onans sin Gen. 38.8 was not much unlike these 9. Effeminate wantonness whereby occasions are sought to stir up lust Gal. 5.19 4. To appoint some light or Sheet-punishment for Adultery such as that Romish Synagogue doth For it is nothing else but to open a gap for other lewd persons to run into the like impiety Occasions of lust prohibited in this Commandment are these viz. 1. Eyes full of Adultery 2 Pet. 2.14 2. Idleness This occasioned Davids sin with Bathsheba 2 Sam. 11.2 3. Riotous and lascivious Attire 1 Tim. 2.9 Isa 3.16 unto 23. 4. Fulness of bread and meat which provoke lust Ezek. 16.49 Luke 16.19 Rom. 13.13 5. Corrupt dishonest and unseemly talk 1 Cor. 13.33 Such are vain Love-Songs Ballads Interludes and Amorous Books 6. Lascivious Representations of Love-matters in Plays and Comedies Eph. 5.3 4. 7. Undecent and unseemly Pictures 1 Thess 5.22 Abstain from all appearance of evil 8. Lascivious Dancing of man and woman together Mark 6.22 9. Company with effeminate persons and unlawful Divorces All the sorts of lust repugnant to this Commandment may be referred to these several kindes 1. Those that are contrary to Nature and of the devil recited Rom. 1. as confounding both kindes and Sexes and unnatural abusage of Sexes 2. Those which proceed from our corrupt Nature As 1. Incest that most abominable crime of unnatural lust 2. Double Adultery when both persons are married persons 3. Simple Adultery when the one party is a married person 4. Simple Fornication when they are both unmarried 3. Corrupt Inclinations from which though good men are not wholly exempt yet do they not so yield unto them as to take delight in them but they take all occasions whereby they may withstand them and the grace of Resistance is humbly desired of them Adultery consisteth 1. In consent and minde alone As to lust after things 1. Belonging to the body as excess of Apparel Meat or Drink as may stir up to lust and idleness 2. In the minde it self 2. Beyond consent when action follows Adultery is either 1. Contrary to Nature which is either 1. Confusion of kindes as filthiness with Beasts 2. Confusion 1. Of Sexes as man with man woman with woman 2. Of Blood which is Incest 2. According to Nature and is either Fornication when both persons are single unmarried or unbetrothed Adultery when one of them is married or at least betrothed Incest is in the degrees 1. Of Consanguinity which is 1. In a Right Line as Son with Mother and so upwards 2. In a Collateral Line as Brother with Sister 3. In an Overthwart Line as Son with Aunt and so upwards 2. Of Affinity There is the same prohibition of this as of Consanguinity so it may be called an indirect confusion of Blood as for a man to marry his Wifes Sister The several kindes of Adultery viz. 1. Of the Heart Mat. 5.28 This never suffers a man to serve the Lord with a pure conscience 2. Of the Eyes
excellency of Gods Gifts 7. If our Works should merit Christ should not be a perfect Savior nor Heaven purchased for us by his Blood onely which now to affirm is To Crucifie him worse then the Jews did Good Works cannot justifie us for these Reasons viz. 1. Because our best works yea the works of the Saints are not perfectly good and pure and that for these Reasons viz. 1. We do many things we should not and omit many things we should do 2. We mingle evil with the good we should do or we do good but we do it ill The thing done may be good but not the maner of doing it 3. The Saints which do good works do many things which are sins in themselves and so deserve to be outed of Gods favor Deut. 27.26 4. Because there is not that degree of Goodness in these good works that proceed from the Saints which ought to be or as God requireth 2. Though they were perfect yet are they due and debt so that we cannot satisfie by them 3. They are Temporary and bear not proportion with Eternal Blessings 4. They are Effects of Justification therefore no Cause thereof 5. They are excluded that we might not have whereof to glory 6. If they were part of our Justification our Consciences should be destitute of stable and certain Comfort 7. Christ should have dyed in vain and have risen in vain not to our Justification if we could have been justified by Works That justifying Faith which is required in every good work hath a double use in the causing thereof 1. It gives the beginning to a good work renewing the Minde Will and Affections of the worker whence the work proceedeth as pure water from a cleansed Fountain 2. It covereth the wants that be in good works for the best work done by man in this life is imperfect but hereby both the person of the worker is accepted and the imperfection of his work covered in the sight of God All these are excluded from being good works viz. 1. Which are sins in themselves and repugnant to Gods Law and his VVill revealed in his most sacred VVord 2. VVhich are not repugnant to the Law neither in themselves good or evil but which may yet by an accident be made good or evil 3. VVhich are good in themselves and commanded by God but yet are made sins by an accident in that they are unlawfully done or not as they ought to be How the works of the Regenerate and Unregenerate differ viz. 1. The works of the Unregenerate proceed not from Faith as those of the Regenerate do 2. The works of the Unregenerate are not joyned with an inward Obedience and therefore are done dissemblingly and are meer Hypocrisie but it is far otherwise with the Regenerate 3. As the works of the Unregenerate proceed not from the right cause so are they not referred to the chief end which is Gods Glory but in both these the works of the Regenerate are rightly and truly qualified Though the works of the most Regenerate yea his best works are good onely in part not perfectly because he is not wholly Spirit and no Flesh yet God approves of them And therefore we must again consider Good VVorks two ways viz. 1. In themselves as they are compared with the Law and the rigor thereof and so they are sins because they answer not to that perfection which the Law requireth for there be two degrees of Sin viz. 1. Rebellions which are Actions flatly against the Law 2. Defects when a man doth those things the Law commandeth but faileth in the maner of doing and so mans best works are sins 2. As they are done by a person Regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants of them are covered The Benefit of putting and keeping on the Holy Spiritual Brest-plate of Righteousness which is Good VVorks viz. 1. It keepeth us from being mortally wounded for so long as we retain a true purpose and faithful endeavor answerable thereto we shall never give our selves over to commit sin and iniquity 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ yea even of our Election and Salvation Eph. 1.4 1 Joh. 2.29 3. It procureth us a good name in Gods Church while we live 2 Cor. 8.18 and a blessed Memory after we are dead Prov. 10.7 4. It confirmeth the Truth of Religion and so it may be a means to win such as are without 1 Pet. 3.1 to strengthen those that stand 1 Thess 1.6 7. and to stir up all to an holy emulation 2 Cor. 9.2 5. It doth highly honor God and occasion others to glorifie him Mat. 5.16 That we may be moved to the doing of Good Works and to live righteously observe here the blessed fruit and issue thereof as it is declared in Scripture viz. 1. Generally that the Lord loveth Righteousness Psal 11.7 that verily there is a Reward for the Righteous Psal 58.11 that Blessings are on the head of the Righteous c. Prov. 10.6 2. Particularly for the Righteous person himself viz. 1. In this Life the eyes of the Lord are upon the Righteous Psal 34.15 God will grant their desire Prov. 10.24 he delivereth them out of all trouble Psal 34.19 they shall never be forsaken Psal 37.25 they shall flourish like a Palm-tree Psal 92.12 c. 2. At their Death when they have hope Prov. 14.32 and are taken from the evil to come Isa 57.1 3. After Death their Memorial shall be blessed Prov. 10.7 in everlasting remembrance Psal 112.6 4. At the Resurrection they shall go into Life Eternal Mat. 25.46 They shall shine as the Sun in the Kingdom of their Father Matth. 11.43 5. For their Posterity The Generation of the Righteous shall be blessed Psal 112.2 Their seed shall not beg their bread c. Psa 37.25 XIII REpentance is a constant turning from all sin unto God or an inward sorrowing and continually mourning for sin joyned with Faith and Humiliation and both inward and outward amendment It is an aversion or turning from all a mans sins and a reversion or turning again unto God with all our Hearts Or Repentance is an unfained sorrow for and hatred of sin with an earnest Love of Righteousness by the which we are continually stirred up to abhor our Vices and are moved to do good Works not for fear of punishment or hope of reward but for that love we bear towards God that with a joyful heart we are moved to his Obedience and with grief go astray from his Commandments A Godly sorrow whereby a man is grieved for his sins because they are sins is the beginning of Repentance and indeed for substance it is Repentance it self So a desire to repent and believe in a touched Heart and Conscience is Faith and Repentance it self though not in Nature yet in Gods acceptation for in them that have Grace God accepteth the will for the
thoughts words and works through the whole course of our life to the end of our days And this our Obedience must not onely be in doing this or that but also in suffering the Miserie 's laid upon us to the Death neither in keeping this or that Commandment but impartially keeping them all yea and it must be ready and chearful without any deliberation or consultation with flesh and blood True Obedience which proceedeth from true faith hath these Heads Branches viz. 1. It must be a Fruit of the Spirit in Christ 2. It must be the keeping of every Commandment of God 3. The whole man must endeavor to keep the whole Law in his Minde Will and Affections and all the Faculties of Soul and Body 4. He must deny himself and take up the Cross Luke 9.23 5. He must believe all things that are written in the Law and Prophets Acts 24.14 6. He must have and keep a good Conscience for which these means are very requisite viz. 1. In the course of his life he must practise the duties of the general Calling in his particular Calling 2. In all events that come to pass in patience and silence he must submit himself to the good will and pleasure of God 3. If at any time he fall he must humble himself before God labor to break off his Sin and recover himself by Repentance 7. He must prove what is the good will of God Rom. 12.2 8. He must restrain his life from outward offences which tend to the dishonor of God and Scandal of the Church 1 Thess 5.22 1 Pet. 2.11 12. 9. He must mortifie the inward Corruptions of his own heart 10. He must labor to conceive new motions agreeable to the Will of God and thence bring forth and practise good Duties so performing both outward and inward Obedience unto God Rules of ordering directing our Obedience viz. 1. We must be assured that we do those things that are warranted in the Word of God and that they be done according to his Will Isa 29.14 2. We must perform our Obedience heartily not for outward shew and fashion to be seen of men but as in the sight of him that looketh upon the heart Prov. 23.26 3. It must be done with all our power chearfully and willingly which dependeth upon the former but distinguished from it 2 Cor. 8.12 4. It must be done freely out of love to him that commands it and purely and simply for his sake not mercinarily for the Reward yet in hope thereof 5. We must perform tht fruits of our Obedience entirely not by halfs sincerely not parting stakes between God and the Devil and our selves Jer. 7.9 10. 6. It must be a constant Obedience not by fits for a day or a short and set time there is no promise made but to such as persevere unto the end Mat. 10.22 7. Our Obedience must not be delayed from time to time Heb. 3.7 8. Mat. 25.10 God requireth a full and entire Obedience and it is our Duty to yield Obedience to all the Commandments of God for these Reasons viz. 1. God in his own nature is perfect in himself and perfect in all goodness towards us we must therefore answer him in Duty and Obedience 2. Christ Jesus is a perfect Savior a perfect Redeemer a perfect Mediator it followeth therefore that we should follow after all Righteousness and make Conscience of all sin 3. In respect of the Commandments themselves which are so knit together that the knot cannot be loosed but all are dissolved 4. There is nothing done in this flesh but God will bring it into Judgement Eccl. 12.14 5. All things commanded of God from the greatest to the least are most just and equal and therefore to be observed diligently without all parting or partiality That our Obedience may be in some good degree towards Perfection 1. We must labor to have pure and upright hearts which giveth life to all our actions and is very much accepted of God who looks especially to the heart 2. We must be free from any purpose to live in any known sin and must be enclined to every thing that is good lest we be unawares ensnared by the contrary 3. We must all take notice of our own wants and imperfections and earnestly bewail and mourn for them striving with all our power against them 4. We must make Conscience of the least sin that we may be afraid of the greatest 5. We must still go forward from good to better evermore growing in Grace 6. It is our duty to pray unto God to give us upright hearts which in themselves are crooked and corrupt prone to nothing but what is evil This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chiefly about the things of this world and never labor after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience of Faith and Repentance 3. Those that do halt with God and yield a maimed Obedience unto him 4. Such as think it sufficient to serve God outwardly to be seen of men and worship him through Hypocrisie Obedience is most lovely in Gods eyes Obedience better is then Sacrifice It makes us welcom to the Lord when we In Faith in Love and true Humility Petitions send and our Addresses make In JESUS Name and all for JESUS sake Without this Grace all other Graces are But as a Glo-worm-light or falling Star Who knows his Masters will and not obey Shall for his knowledge smart another day CHAP. VII Of Fasting and Holy Feasting A Religious Fast is an extraordinary abstinence taken up for a Religious end it is an abstinence from all Commodities of this life so far as comeliness will allow and necessity suffer to make us the more humble and meet for Prayer Isa 1.16 17. Matth. 6.16 17 18. It is an abstinence from all Meats and Drinks 2 Sam. 3.35 Jon. 3.7 The Israelites were commanded to put away their best Raiment Exod. 33.5 6. To abstain from Mirth and Musick from Pleasures and all Recreations Joel 2.16 1 Chro. 7.5 Dan. 6.18 And in stead of these to give themselves to Weeping Mourning and Lamentation Neh. 1.4 For this case they had their Sackcloth and Ashes to signifie they were no better themselves This was to continue one whole day 2 Sam. 3.35 Judg. 20.26 1 Sam. 14.24 2 Sam. 1.12 Sometimes indeed they continued their Fast longer as occasion served and upon extraordinary causes Hest 4.16 Acts 9.9 Neh. 1.1 2. Dan. 10.1 2. And when the Evening came they did not eat either in quantity or quality to recover with advantage what they had abstained from before but fed upon the Bread of Tears and mingled their Drink with Weeping So must we take heed that we make not our Fasts Popish Fasts or rather Feasts and think if we abstain from Flesh we may feed on other Restoratives or Fast to take the more