not things unlawful unpossible and unwarranted by the Word of God not things whereof we are uncertain whether they please God or not but such things as the Scripture warranteth being the true Rule of all right ways the Record of Gods Revealed Will. 5. That being thus made it is carefully to be kept and religiously to be performed having an eye to that party with whom we have to deal For as Vows are to be made with reverence so are they to be performed with care and diligence otherwise we grosly abuse the Majesty of God and take his Name in vain So that Vows are not in themselves unlawful or to be condemned so as they be restrained and bounded in the compass of the Law of God Consider farther in Vows these Particulars viz. 1. If they be made of any thing flat against the Word of God they cannot binde or tye us to the performance thereof for all the force and power of binding us is to be borrowed and derived from the Word of God otherwise they have no strength or efficacy to constrain or command 2. They must not be made of such persons as want sufficient Reason Judgement Discretion and Understanding as Children Fools or Furious persons 3. They must be so made as they may stand with Christian Liberty for we may not in any sort make that absolutely Necessary which God hath left free unto us ensnaring the Conscience and abridging the Liberty which Christ hath purchased contrary to the Commandment of the Apostle Gal. 5.1 4. That a Vow made of a thing unpossible is no Vow at all but an intolerable presumption and a wilful tempting of God 5. They must not be against a mans general or particular Calling that is neither against his calling as he is a Christian neither against that special calling wherein he liveth 6. They must not be rash heady sudden idle or unadvised but made with Advice Meditation and Deliberation for rash Vows are not lawful though the things vowed may be done lawfully 7. They ought all to be of great moment and importance not idle and trifling toys like the Popish Vows whereof one voweth a Pilgrimage to the Saints another to fast or eat no Flesh at such a Feasts Even whereof the one is superstitious and the other devilish 1 Tim. 4.1 3. 8. They must not be made for false and wrong ends as conceit of Merit and opinion of deserving the favor of God and Everlasting Life For the ends which we respect must be good as to exercise and stir up the gifts of Faith Prayer Obedience Repentance and other graces of the Spirit and to testifie our Thankfulness to God for Blessings received at his hand They must not be to binde God unto us but us the closer unto him in a more strict course of life 9. They must come from a free heart performed willingly and chearfully unto God 10. We must pay our Vows without delay we must not put off the time Gen. 33.1 Exod. 5.3 lest the Lord hold us guilty of taking his Name in vain The blister'd Tongues of men scarce ought can vent Without the Breach of this Commandement We cannot sigh reprove admire nor fit Expressions to the fancy of our Wit Without the Breach thereof Courtiers sick For want of words make it their Rhetorick And Poets swear they are undone unless They may have license for some Prophaneness But let all such as Take Gods Name in vain Take heed they Take not Hell too for their pain The Fourth Commandment Remember thou keep holy the Sabbath day Six days thou shalt labor and do all that thou hast to do c. THe Sum of this Commandment setteth out a certain Day wherein God will have men to sever themselves from their ordinary labors and to apply themselves wholly to his Service As God rested the Seventh day after the Creation So Christ having ended the Work of the New Creation rested on this day from the Work of Redemption And as Christ did substitute the last Supper in room of the Passover So he substituted the First day of the Week in room of the Jews Sabbath to be a day set apart to his own Worship From Adam to our Savior Christ the Sabbath was the Seventh day of the Week but from Christ and his Apostles it is the First of the Week that is the Lords day which was instituted for the Seventh day or Sabbath day in respect of Christs Resurrection Now Christ in changing the Sabbath day from the Seventh day to the Eighth did not change the Moral Law for that change was no change of the Substance but of the Circumstance of Time for the Substance of that Law is the enjoyning of a Seventh days Rest unto the Lord now though a Seventh day from the Creation be not kept yet a Seventh day is kept still Hence then doth the Sectarist vainly hold That all days are now alike and none more a Sabbath then another For whereas they alledge We are free from the Law Rom. 7. it is meant of the Ceremonial Law the heavy yoke whereof Christ took from our shoulders and if in any place freedom from the Law be spoken of it is either meant of the Ceremonial and Judicial or of the Rigor of the Moral Law enacting perfect Obedience in every point or else threatning condemnation Neither is that true which is alledged Every day is a Sabbath to a Christian for it is Gods express Command Six days shalt thou labor yet not excluding our daily Service to God This continual Sabbath will not be till we come to Heaven Isa 66.23 Neither may it be in the liberty of the Church to change the Sabbath day again for as it was not at the first changed without Christs Authority so it can receive no further change without him And if the Church had this power then might it be said to be Lord of the Sabbath yet without adjoyning any opinion of such necessity of this unalterableness in the Church as to think it the least part of any ceremonial Worship it being now the Lords day no Jewish Sabbath And this is an unchangeable Rule That one day in Seven neither more nor less is Moral and Perpetual And although the Jews that believed changed the day which was ceremonial yet altered they not the Morality of one in Seven For in the first change they kept two Sabbaths together the Jewish the Seventh day of the week past in memorial of the Work of Creation which was past the Christian the First day which was immediately next the other and the First of the week to come in Remembrance of the Work of Redemption being our Sabbath at the Resurrection of Christ for the time following which is impossible ever to be changed again That which is shadowed forth in the Legal Sabbath is begun in the Spiritual and is perfected and consummated in the Heavenly Sabbath The Breach of this Sabbath is the main sin of the world nay Humane Inventions
honor of the Ministery of the Church or our obedience to the whole Ministery in life and maners and this is the Moral Sabbath The Sabbath is perpetual for these Reasons 1. Because it is placed in the number of the perpetual Commandments 2. Because it was written by the finger of God Exod. 31.18 Deut. 9.10 3. The writing of it in Tables of Stone doth argue that it is perpetual 4. Because it was before there was any use of the shadow or ceremony Forwhat Reasons the Lords day ought wholy to be spent in religious exercises 1. For Reasons drawn from the equity and liberality of God in giving us six days from the Example of Gods Rest and from the consideration of the end why it was appointed to be kept holy 2. It serveth to preserve men from Barbarism and Atheism and all irreligious Prophaneness 3. That it may be a Sign between the Lord and us throughout our generations that we may know that he is the Lord that doth sanctifie us Exod. 31.13 4. Our Savior vouchsafed to honor this day above the rest of the days of the week after his Resurrection and that by his special Appearings in it as well as by his Rising again upon it The special Appearings of our Savior after his Resurrection upon this his own day which should excite us to sanctifie it with prepared hearts and to observe it with the more care and circumspection 1. To Mary Magdalene early in the morning Joh. 20.1 14. 2. To the other Women as they were going to communicate to the Apostles the certainty of his Resurrection which the Angels had declared unto them before at the Sepulchre Mat. 28.9 3. To the two Disciples going to Emmaus Luke 24.21 4. The same day at night he appeared to his Disciples Joh. 20.19 5. On this day for the confirmation of Thomas his Faith he appeared to his Disciples Joh. 20.26 And upon this day also did the Holy Ghost descend On the Sabbath we must Rest 1. Chiefly from sin and thus our whole life should be a continual Sabbath 2. From ordinary not absolutely necessary labor Lev. 23.3 3. From works of special times as ploughing sowing reaping c. Exod. 34.21 Also from buying and selling Neh. 13.16 4. From the works of our special Callings the six days being appointed for them 5. From worldly speeches and thoughts either by making bargains or talking of worldly matters or contriving the same in our mindes The Sabbath is now called the Lords day Wherefore know That things are said to be the Lords in three respects viz. 1. In regard of Duty and service Thus all creatures are the Lords because he is their Creator and Maker to whom as to the High and Mighty Lord all things owe their homage Psal 24. 2. In regard of that Power and Authority whereby he Ruleth all things by his Providence to which Jurisdiction of his all men how wicked and perverse soever are subject Thus Cyrus King of Persia is said to perform the Lords pleasure though he knew not the Lord Isa 44.28 45.1 Psal 119.91 3. In respect of a Propriety and immediate Right that he hath in them being separate from mans use and sanctified to his and to be imployed in his service Thus is the Seventh day the Lords day if we rob him of his service in the least minute of an hour in this day we are sacrilegious and meddle with that which is not our own So that we under the New Testament are tyed to the observation of a Sabbath as well as the Jewswere of old and by as great Authority And this appeareth 1. From the time of the Institution of the Sabbath even in Paradice before Man fell when he had the substance of true Holiness and needed not any figurative ceremony for his comfort 2. From the Morality of this Commandment being placed among the rest of the Moral Laws which are to continue in force for ever Mat. 5.20 3. From the main Reason of this Commandment for the Commemoration of Creation and Redemption is more to us then that of the Creation onely was unto the Jews 4. From the Caveat given by our Savior speaking of Jerusalems destruction Mat. 24.20 In the Jewish Sabbath observe 1. The Jews were as dead men if they wrought on the Sabbath Exod. 35.2 they might not then kindle a fire throughout their habitations Exod. 35.3 2. It was also a figure of the Everlasting Rest of Gods children in the Kingdom of Heaven Isa 66.23 Heb. 4.9 3. It was observed in Remembrance of their deliverance out of Egypt which hapned on that day Deut. 5.15 4. It was tyed precisely to the Seventh day from the Creation and celebrated with sundry set Rites and Ceremonies Numb 28.9 10. Nevertheless there is a Sabbath Moral and Perpetual a time to be set apart to the end of the Worship of God to the end of the world The Reasons of the change of the Sabbath viz. 1. To put a Difference between the Jewish and the Christian Sabbath 2. To keep a Memorial of the day of our Redemption for as the Seventh day kept a Memorial of the Works of Creation so doth this First day of the week the Memorial of the Work of our Redemption which is a work so much greater then the other by how much it is more to Redeem us out of Hell being worse then nothing then it was at first to create us out of nothing Isa 66.24 3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews Acts 15.10 for when this day was changed it was more tyed to the Jewish Sabbath which was solemnized with many ceremonies necessarily belonging unto it The Difference between the Christian observing of the Lords day and the Jewish observing of the Seventh day 1. It was not lawful for the Jews to change the Sabbath or to omit it as being a part of ceremonial Worship The Christian Church retaining still her liberty allotteth the First day unto the Ministery without adjoyning any opinion of Necessity or Worship 2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Testament by Christ But in the New Testament that signification ceaseth and there is had regard onely of order and comeliness without which there could be either no Ministery or at least-wise no well ordered Ministery in the Church The sinal causes or ends for which the Sabbath was instituted viz. 1. The publike Worship and Service of God in the Church exercise of Prayers Confession and Obedience 2. The Maintenance and Preservation of the Ministery of the Church 3. That it might be in the Old Testament a Type signifying the Spiritual and Everlasting Sabbath Ezek. 20.12 4. For a circumstance of the Seventh day that it might advertise men of the Creation Preservation and Managing of the world 5. That on that day the works of charity bountifulness and liberality should be exercised 6. For the bodily Rest both of Men
of God being mightier then all our Enemies which joyned with his Soveraignty and Goodness we need not fear though we were in the paws of Lyons or the mouth of the Grave 3. From his Glory which is the end or final cause of our Requests for we desire these things for his glory therefore will he grant whatsoever in our prayers may redound to his honor and glory 4. From the eternity of his Kingdom Power and Glory being for ever and ever therefore he cannot be weary of our prayers no time can period his goodness 5. From our confidence expressed in the last word Amen for the Lord will grant unto us whatsoever we believe shall be granted when we ask The Kingdom of God is twofold 1. The Kingdom of his Providence whereby he rules and governs all things in heaven and earth even the Devil and all his Angels and Instruments 2. The Kingdom of Grace whereby he governs his Church by his Word and Spirit and both these are here to be understood Further Gods kingdom in this place imports 1. That he is All-sufficient of himself to do all things whatsoever needing no help or instrument beside his Soveraign will Gen. 17.1 2. That he hath an absolute Soveraign Right Title and Interest to and in all things in heaven and earth 3. That he hath Soveraign Rule and Authority over all things in heaven and earth yea over Hell it self and all the powers and principalities thereof governing all things whatsoever as he pleaseth and bringing them into an absolute subjection The kingdom is here called God's and appropriated to him alone for these Reasons 1. To shew that God hath his Kingdom of himself and from himself alone thus the Kingdom of Grace and Providence are both his 2. To distinguish God from earthly Kings for though they have a Kingdom Power and Glory yet they have all these from God not of themselves and onely for a certain limited time but God hath them all of himself alone not from any other and that for ever and ever Thine is the Power that is Gods Power is his own of himself alone not received from any other to distinguish the true God from all Creatures who have it not of themselves but from God By power is meant an ability in God whereby he can do whatsoever he will For the better conceiving whereof observe these two things 1. That God is not onely powerful but even Power it self in regard of his Nature as he is Goodness Wisdom c. Angels and men are called powerful as receiving power from God but God onely is Power it self because his Nature is Infinite in power as in all his other Properties 2. That Power and Will in God are one and the same for our better conceiving of them they may be distinguished but in themselves they differ not for Gods willing of a thing is the effecting doing of it It is not so in us for we will many things that we cannot do but whatsoever God willeth that he doth By appropriating glory to God is here meant 1. That God hath made all things for his own glory Prov. 16.4 2. That whatsoever we ask are means of his glory Joh. 12.28 3. That the things we ask shall be referred to his glory 1 Cor. 10.31 The Reasons why Gods Kingdom Power and Glory is said to be for ever and ever 1. Because in themselves they are everlasting Psal 45.6 102.28 145.13 2. Because of us they should never be forgotten Psal 145.2 3. 3. To distinguish it from earthly Dominions all which have their periods both in Government and Governors Psal 119.96 Isa 40.6 4. To shew forth the dignity of Gods Church and his Children who have a Father whose Kingdom is everlasting and everlastingly shall raign with their Father in his Kingdom of Power Glory and Eternity Of this word Amen there is a double use 1. To express our desire and wish that we may be heard 2. To testifie our faith in the assurance of receiving those things that we crave both which are to be practised in prayer and are expressed by Christ Mat. 11.24 From the union of the word Amen with our Petitions we learn 1. That every childe of God may believe particularly and certainly the pardon of his own sins and endeavor to attain thereunto if as yet he cannot 2. That all prayer ought to be made in a known tongue for else the Assent and Affiance of the heart cannot be given together This Conclusion of the Lords Prayer thus conceived and understood is useful to us many ways 1. For a ground of trust and confidence in God in all distresses for as the Kingdom is his we are his Subjects and he is willing to help as the Power is his we are assured he is able to help us and as the Glory is his he will shew mercy to his people and hear their prayers Psal 50.15 2. To teach us that Prayer and Thanksgiving must alway go together 3. To shew us a way how to obtain our requests in prayer we must confess our own unworthiness and give all Praise Glory and Honor to God 4. To let the proudest of us know that God is to be feared above all Creatures 5. To move us to love God and to yield all chearful obedience to him The Reason why there is here mention made onely of these three Properties of God is as some think to point out the three Persons For the Kingdom is Christs 1 Cor. 15.35 Power the Holy Ghosts Rom. 15.13 19. and Glory the Fathers Rom. 6.4 though indeed we may not limit our conceit of them but understand them in prayer as of the Trinity of Persons in the Unity of the Godhead so of the Unity of the Godhead in the Trinity of Persons Our Father which in Heav'n art Thy Name still Be hallowed Thy Kingdom come Thy Will Be done in Earth as 't is in Heaven Give us This day our daily Bread And forgive us Our Trespasses as those forgive do we That Trespass against us And let 's not be Into Temptation led but deliver Vs from all evil For thine for ever The Kingdom Power and Glory is Amen The Kingdom Power and Glory is Amen CHAP. IV. §. 1. The Creed THe sum of those things which are to be believed are comprised in the Creed commonly called The Symbole of the Apostles because it is a token or profession whereby the Church with her Members is discerned from all her Enemies and from all other Sects This Symbole is a brief and summary form of Christian Doctrine or a brief sum or Confession of the Points of Christian Religion or Evangelical Doctrine the Articles whereof are the Square or Rule whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree This self-same Symbole is called also Catholick because there is but one Faith of all Christians and though there were new Symboles made as that of Athanasius of Nice of
Ephesus of Calcedon yet is there not a diversity of Faiths for these are not other from this Apostolique Symbole but certain words are added as an Explication of this by reason of Hereticks by whom because of the shortness thereof this was depraved There is no change either of the Matter or of the Doctrine but onely of the form of declaring it as easily may appear by comparing them together This Creed is called Apostolique or the Creed of the Apostles for these Reasons 1. Because it containeth the sum of the Apostolique Doctrine 2. Because the Apostles delivered that sum of Doctrine to their Schollars and Disciples which the Church afterwards held as received from them not that the Apostles composed the form of this Creed but believed and preached the subject matter of it The ends why the Creed was penn'd by the Apostles left unto the Church were these 1. To be a Rule of faith and preservation from Heresie 2. That it might be a mean of distinguishing betwixt true Christians and Hereticks 3. That every man entring the profession of Christianity might continually have before his eyes that Faith for which he should suffer persecution and to the defence whereof he should stand unto the death 4. That every one of the Catechumeni which were new converted Christians might have in a readiness what to answer and believe at their initiation thereinto The principal parts of the Apostolick Creed are three 1. Of the Father and our Creation 2. Of the Son and our Redemption 3. Of the Holy Ghost and our Sanctification Though our Creation Redemption and Sanctification are each appropriated to some one person of the Trinity yet have all three Persons their joynt-working in them For the Creation is given to the Father Redemption to the Son and Sanctification to the Holy Ghost not as they are simply an operation or work for so should the other persons be excluded from it but in respect for the order and maner of working which is peculiar and proper to every of them in producing and bringing forth the same external work Or thus The works of our Creation Redemption and Sanctification are the operations of the Godhead outwardly that is external operations which God worketh on his Creatures and they are undivided that is common to the three Persons which they by common will and power work in the Creatures by reason of that one and the same Essence and Nature of the Godhead which they have but in respect of that order of working which is between them it is otherwise For the Father Createth but mediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost So the Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son The Christians Faith or Faith's Epitomy Or Ensign of true Christianity The Faith for which the valiant Martyrs fought With all the Princes of the Ayr and sought For life by losing it quenching the flame Not by their Blood but with new fire which came From their resolved Faiths Spiritual eyes From whose most zealous spicy flame did rise In Heav'n a Crown of Immortality On Earth the Phoenix of their Memory §. 2. I believe in God the Father Almighty Maker of Heaven and Earth THat is I believe that God is my Father as by Generation and Creation so by Regeneration and Adoption able to do all things as it pleaseth him the Creator of the whole world and the Lord and Governor of the same I believe not we believe with the Papists as the Church believes but every man must so believe as to be able to give an account of his Faith when lawfully called thereunto Now it is one thing to believe God another thing to believe in God To believe God sheweth onely a Faith of knowledge or historical Faith To believe in God declareth true Faith or confidence that is to be perswaded That whatsoever God is and is said to be he is all that and referreth it all to our safety for his Sons sake that is to resolve that he is such an one to me in particular God is to be considered in the three persons Father Son and Holy Ghost a person being nothing else but a maner of being in the Godhead Now no man is able to know God according to the excellency of his own Nature Joh. 1.10 18. but the Scripture delivers us such a knowledge of him as is both necessary and profitable for us Rom. 1.19 20. We must therefore acknowledge God to be such as himself hath manifested himself to be and though he cannot be defined because he is Immense and because his Essence is unknown to us yet may he be described by his Attributes and Properties the persons and principal works which may be thus God is a Spiritual Essence a Spirit John 4.24 or simple Spiritual Essence Exod. 3.13 an everlasting Spirit 2 Chron. 3.17 Infinite Psalm 139. Jer. 23.24 most holy Isa 6.3 onely wise 1 Tim. 1.17 most just and most merciful Exod. 34.6 7. Almighty Rev. 1.8 And he is but one Exod. 10.3 Living Psal 84.2 True Jer. 10.10 without body parts or passions John 4.24 of infinite power Ezek. 10.5 wisdom Psal 147.5 and goodness Psal 106.1 The Maker Gen. 1.1 and Preserver of all things Mat. 10.29 30. other from all the Creatures Incomprehensible most perfect in himself Immutable of an immense Power Wisdom and Goodness True Just Pure Merciful most free angry and wroth with sin of whose days there is no beginning nor ending Rev. 1.8 And in the Unity of this Godhead there be three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost 1 Joh. 5.3.2 Cor. 13.13 Or which Essence is the eternal Father who from everlasting begot the Son according to his Image and the Son who is the Coeternal Image of the Father and the Holy Ghost proceeding from the Father and the Son And the Eternal Father together with the Son and the Holy Ghost hath created Heaven and Earth and all Creatures and worketh all good things in all And that in Mankinde he hath chosen unto himself and gathered a Church by and for the Son that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come And lastly he is the Judge both of the just and unjust The Name Father as it is opposite to the Son is understood personally or it signifies the first person of the Godhead as here but as it is referred to or compared with the Creatures it is taken essentially signifying the whole Divine Nature which is the Father the Son and the Holy Ghost And Creation is here ascribed unto God
that is he is a person equal to God in Power and Glory by whom the Father worketh immediately or to sit at Gods right hand is to raign in equal Power and Glory with the Father for Christ doth all things likewise as doth the Father and is endued with the same Power with the Father which also he exerciseth He is that person Omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her Enemies and this indeed is the proper meaning of Christs session at the right hand of the Father How Christ rose again 1. He rose by his own power even by his Godhead John 2.19 2. He being truly God and Man rose according to that Nature according to which he suffered Luke 24.39 3. He did rise truly and indeed so that his soul did truly and indeed return into his body 4. He rose the third day as it was foreshadowed in Jonas Why Christ rose again 1. In respect of the Prophesies which were uttered of him Psal 16.10 Mat. 17.23 2. He rose for his Fathers and his own Glory Rom. 1.4 3. For the worthiness and power of the person that rose being Author of life it self 4. In respect of the Office of the person which rose his Meadiatorship 5. He rose for us and that in three respects 1. For our Justification Rom. 4.25 2. For our Regeneration 3. For our Salvation and Glorification In the Resurrection of Christ observe these 2 things viz. 1. His victory and triumph over Death and Hell 1. He declareth himself to be very God rising again by his Divine Power 2. By his Resurrection he subjecteth to himself all things both in Heaven and Earth 3. He manifested himself to be that blessed Seed that had broken the Head of the Serpent that is had overcome the Kingdom of Satan 2. The fruit and benefit which accrews unto us by it viz. 1. Thereby we know him to be the Messias in whom the Prophesies were fulfilled 2. We are confirmed and warranted by Christs Resurrection 1. Of his Merit that he hath fully and perfectly satisfied for our sins 2. Of the application of his Benefits which could not have been bestowed if he had not risen 3. The Gift whereby we are justified he vanquished Death that he might make us partakers of that Righteousness which he had gotten us by his death 1 Cor. 15.16 Rom. 4.25 4. The Gift of the Holy Ghost by whom Christ regenerateth us and giveth us eternal life 5. The Vertue which is conveyed into all Believers enabling them to rise from sin 6. A President or Seal of newness of life we are also stirred up by his power to a new life Rom. 6.4 7. Our continued Preservation by his perpetual and applyed Righteousness 8. The Resurrection of our Head Christ is a cause and pledge unto us of our glorious Resurrection 1 Cor. 15.12 Rom. 8.11 9. The consummation and perfecting of all his benefits and the final glorifying of his Church For what causes the Resurrection of our Bodies is the fruit of Christs Resurrection 1. Because Christ is our Head and we his Members 2. Because he hath abolished our sin the cause of death 3. Because as the first Adam received blessings for all and lost them all so the second Adam received gifts for others and communicates them with us 4. Because the same Spirit dwelleth in us which is in Christ Rom. 8.11 5. Because Christ is Man for by Man came the Resurrection 1 Cor. 15.21 But here take notice That there are other causes for which the wicked shall rise again even the just Judgement of God whereby he hath appointed them to eternal pains for the same thing may have more effects and diverse causes as it relates to several respects The Duties arising from our Faith in Christ touching his Resurrection 1. To live as those that be at peace with God for as he dyed for our sins so he rose again for our Justification Rom. 5.25 and being justified by faith we have peace with God Rom. 5.1 2. To rise up to newness of life The Signs of which spiritual life are chiefly these four viz. 1. An heavenly minde Col. 3.1 2. An holy and innocent life Ephes 4.24 3. Greater joy in the Grace of God through Jesus Christ then in any thing either of pleasure or profit in this world Phil. 3.8 4. Growth and encrease in Sanctification 1 Pet. 3.18 In Christs Ascension and sitting at the right hand of the Father consider these three things viz. 1. His Command to his Apostles at his Ascension whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea 2. The Consequents thereof 1. He opened for us a way to heaven before shut up by our sins 2. Being now gone into Heaven is yet present with us even to the end of the world 3. We have au advocate with the Father 4. That now sitting at the right hand of the Father he hath so established his Kingdom as the Gates of Hell in vain oppose it 3. The Use hereof That we being conversant here upon Earth should have our conversation in Heaven whence we expect the return of our Judge Why Christ ascended viz. 1. For his own and his Fathers glory 1. For he was to have a celestial Kingdom Eph. 4.10 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed as being Members of that Head 2. In respect of us 1. That he might gloriously make Intercession for us by his vertue efficacy and will 2. That we might also ascend and be assured of our Ascension John 14.2 3. That he might send the Holy Ghost and by him gather comfort and defend his Church from the Devil and all her Enemies unto the worlds end John 16.7 The benefit we receive by Christs Ascension viz. 1. He maketh Intercession to his Father in Heaven for us 1 John 2.1 2. And this his Intercession signifieth 1. The perpetual vertue and strength of Christs Sacrifice 2. Both wills in Christ both Humane and Divine propitious and favorable to us whereby he will that for his Sacrifice we be received of his Father 3. The Assent of his Father approving this his Sons will and accepting the value of of his Sacrifice as our sins Ransom 2. Our Glorification or Ascension for seeing Christ our Head is ascended we are certain that we also shall ascend into Heaven as being his Members having a sure pledge that he who is our Head will lift up us his Members John 14.2 3. He sendeth us his Spirit in stead of a pledge between him and us John 14.16 4. It is a Testimony 1. That our sins are fully pardoned us who do believe 2. That Christ is indeed Conqueror of Death Sin and the Devil 3. That we shall never be left destitute of comfort 4. That Christ will for ever defend us What the right hand of God signifieth 1. The Omnipotency or
same 2. By the rightly pacified Conscience which is done by Faith in the heart And the Peace here meant is such a Peace as cometh after War after conflicts for sin after knowledge of Gods displeasure with thee after the sense hereof and after all this a knowledge of Reconciliation again Now many in an evil estate live and dye peaceably but deceive not thy self that is onely because they were never acquainted with the Doctrine of Justification and Sanctification because they never saw the danger for to be sure that I am free from a danger and not to know a danger is all one and doth breed a like confidence and security Thus as it is a great mercy to have a true and sound Peace so to have a Peace not well grounded and bottom'd is the most dangerous Judgement in the world That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin know That this Peace is threefold 1. With God properly called Reconciliation God in Christ at one with Man Man through Christ at one with God 2. With our selves when the conscience sanctified ceaseth to accuse and the affections subject themselves to the enlightened minde 3. With our Christian Brethren Arguments to perswade us of the forgivenes of our sins if we come unto Christ 1. By the Scripture-expressions so frequently ratifying this Truth 2. By Christs Practice when he was on earth 3. Otherwise Christs Blood should be shed in vain 4. By the Example of others pardoned 5. Else no flesh should be saved 6. God should not else be worshipped and served 7. By the infiniteness of Gods Mercy The universality of Gods Promises touching the forgiveness of sins is threefold 1. Without exception of Time for At what time soever a sinner shall repent him of his sins I will put away his iniquity saith the Lord. 2. Without exception of sins for Albeit your sins were as scarlet they shall be made as white as snow Isa 1. 3. Without exception of person for Whosoever shall depart from his wicked ways and turn unto God he will receive him The Duties to be performed of us in believing the forgiveness of sins to the faithful viz. 1. To pray unto God earnestly every day above all things of this world for the pardon of our sins because this is so great and wonderful a grace 2. To love the Lord and our Savior Jesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Jesus hath merited the same for us 3. To break off all our sins by Righteousness and not continue any longer therein because we have been enough endangered through sin and are still in the same danger if we continue in it 4. Not to have in any account the Popes Indulgence for sins but to abhor his Blasphemous Pardon for them seeing this is in Gods power onely Four Grounds of possibility of Pardon be the sin never so great 1. That the Mercy of God is infinite yea above all his Works 2. Men of years living in the Church of God and knowing the Doctrine of Salvation shall not be condemned simply for their sins but for continuing and lying in them 3. It pleaseth God many times to leave men to themselves and to suffer them to commit some sin that woundeth Conscience but yet we may not hence think that he is the Author thereof but our own depraved Nature 4. The Promises of God touching Remission of sins and life eternal in respect of Believers are general and in regard of all and every man indefinite This Doctrine of forgiveness of sins doth teach us 1. To acknowledge our selves before God to be grievous sinners to have godly sorrow for them and to seek pardon by daily Prayer for the forgiveness of them 2. To have a circumspect care and fear not to offend God at any time yea a most earnest desire to please him better then we have done Psal 103.3 4. Joh. 5.14 3. To return all praise and thankfulness to God for this so infinite Mercy which appeareth in nothing more then in the forgiveness of our sins 4. To shew back again our love toward our heavenly Father according to the measure of his love towards us the greater sins he hath pardoned the greater love should be returned 5. That the receiving of this Mercy from God must work in us mercy towards our brethren Luke 6.36 Eph. 4.32 Col. 3.13 The sum of this Article may be this Remission of sin is Gods Will not imputing to the Elect to all of them and to them onely their sins but Christs Righteousness which Remission of sins is the work of all three Persons of the Deity granted for Christs Intercession and Merit but freely in respect of us and is received by Faith through the working of the Holy Ghost upon our Conversion and Repentance You that are skill'd in Physiognomy Have ye observ'd in men Condemn'd to dye How to the life they do resemble Death Or 's if they liv'd by Artificial breath But travelling to their Execution say A Pardon overtakes them in the way How then the Scene is alter'd they survive Themselves and seem to be now twice alive Draw the Curtain Reade The Gospel saith The Pardon 's seal'd and it is ours by Faith §. 12. The Resurrection of the Body THe Resurrection of the Flesh is a restoring of the substance of our Bodies after Death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life incorruptible by the same Immortal Soul whereby they now live which God will work by Christ in the end of the world by his Divine Vertue and Power which restoring also shall be of the Elect unto the Eternal Glory of God but of the Reprobate unto Eternal Pains Thus although the body after death lie rotting in the Grave yet at the last day it shall be raised again by Gods great Power and being joyned to the Soul shall stand before Gods Judgement Seat to give account of all it hath done whether good or evil and be rewarded accordingly When Christ as Man for thus onely he can remove from place to place his Godhead ever filling all places shall come down visibly and openly with great Glory and Troops of Angels about him to Judge those that shall be then living for the world shall be full of people even to the hour of his coming and then the Dead being raised out of their Graves even all from the first Adam shall be joyned with the living who shall onely in stead of dying be changed and thus all people together of all Countreys and Nations shall be presented before his Tribunal to receive Sentence according to the Equity yea and Justice of his Gospel whether of Absolution to pass into the Kingdom of his Father or of Condemnation into the Kingdom of Hell with the Devil and his Angels for ever Now though amongst those
and turn unto God Ezek. 18.13 4. Our Repentance must be speedy and always so long as we live Matth. 24.13 Revel 2.10 No man ought to defer his Repentance on this ground That Christ was merciful to the Thief at his death Luk. 23.43 For 1. That one example is recorded that none should utterly despair 2. Onely that one that none should presume 3. It cannot be proved that he put off his Repentance to that day 4. It is not safe to make an extraordinary Action as this was a patern For Christ did miraculously work on that thief to give in that moment of his Humiliation an evidence of his divine Power Reasons why we ought to hasten our Repentance viz. 1. Because we are uncertain of the means not knowing whether God will offer the same to morrow or no. 2. Because we are most uncertain of our lives 3. Because the longer we live having not repented we get the greater measure of sin Sin by custom becometh stronger and our selves the weaker thereby to repent thereof 4. Otherwise we provoke Gods wrath against us and cause him to remove the means from us We must witness our Repentance by acknowledging our particular sins and trespasses for these Reasons viz. 1. Because Repentance onely made generally and confusedly is never true but a common and hypocritical Repentance of one resolved and setled to continue in sin and not yet touched with a true feeling thereof Indeed for unknown sins which we in weakness and ignorance commit the Lord accepteth a general confession and acknowledgement which no doubt may be said of the poligamy or marrying of many Wives and other daily infirmities provided we daily renew our Repentance for all known sins and lead the whole course of our lives penitentially 2. Because we must make a particular account to God at the hour of death not a general one of gross sins onely but a particular one of all specials also The true signs of sound Repentance viz. 1. Care to avoid all sin as well as any one not for fear but love not because man but God commandeth a diligent care study and endeavor to amend what is amiss and to labor to practice the contrary Vertue 2. Impatience till we have cleared our selves and made our peace with God for committed sins and a purging of our selves of other mens sins with a clear Conscience in all things 3. A holy Indignation or Anger against our selves and the sins we before took pleasure in either in our selves or others 4. Fear because it is sin fearing to offend God because of his Mercy a filial fear to sin to displease God or to hazard his favor 5. Desire or fervent affection to God to Spiritual things a longing after the Grace of God a thirsting after Christs Righteousness and the sincere Milk of the Word 6. Zeal for God and his Worship which makes us not to perform it perfunctorily a knowing Zeal after Gods Glory a holy Contention or Emulation to exceed in Piety 7. Revenge when we are holily revenged of our selves for our sins by the contrary Vertues a holy Revenge judging and condemning of our selves for our sins in our selves or others by our occasion Motives to true sound Repentance viz. 1. The Commandment of God himself so often urged and repeated Jer. 13.12 8.6 18.11 This was Johns Proclamation in the Wilderness Mat. 3.8 This Doctrine was preached to our Parents in paradice was afterward figured out by Circumcision before the Law and by Purification after the Law Isa 1.16 2. Such as Repent not lie under the bondage of Satan they are as Captives and Prisoners bound to obey his Will and to do him Service 2 Tim. 2.26 3. Such as dye without Repentance remain for ever without Remission and Forgiveness they are lost and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 4. The Threatnings denounced and executed upon the Rebellious and Disobedient are made Examples and Admonitions unto us Gods Vengeance justly faln upon others should serve to amend us 1 Cor. 10.6 5. The Certainty and Suddenness of the last and general Judgement What maner of persons ought we therefore to be in holy Conversation and Godliness 6. We must be all led to Repentance by the unspeakable Fruits that follow it as Pardon of Sins Reconciliation with God Peace of Conscience Hearing of our Prayers and in the end Blessedness in the Heavens Ezek. 33.11 7. The Exellency of it which appeareth 1. In the Antiquity of it being the first Sermon in Paradice 2. In the Continuance of it having always been in the Church and shall be to the end 8. The Profit of it which may appear in these five things viz. 1. It freeth us from the Snares and Subtilties of Satan 2 Tim. 2.25 26. 2. It preventeth the Judgement of God in this Temporal life Jonah 3.4 10. 3. It procureth the Mercies of God Temporal Spiritual and Eternal Mal. 3.7 Ezek. 18. 4. It freeth us from Death Spiritual and Eternal 5. It saves our Souls from Death and hides a multitude of Sins Jam. 5.20 9. The Necessity of it because without it we may perish for ever Luke 13.5 3. The means to attain unto repentance viz. 1. A careful diligent profitable and constant Hearing of Gods Word Acts 2.38 41. 2. To beg it at the hands of God by Prayer for it is the gift of God onely Ezek. 36.26 Duties required of us after we have repented viz. 1. We must pray to God to uphold us that we may not fall again into our former Sins and Transgressions 2. We must labor to convert others and be a means for the beating down of Sin in them and for the raising of them up to Newness of Life XIV OBedience is that whereby a man being endued with Faith and Repentance doth accordingly to the measure of Grace received endeavor himself to yield Obedience to all Gods Commandments from all the powers and parts both of his Soul and his Body And this is called New-Obedience because it is a Renewing of that in man whereto he was perfectly enabled by Creation This Obedience much consisteth in observing the Works of Christ which we must not understand of doing them according to the rigor of the Law but of a purpose and endeavor to keep them For this is a Priviledge belonging to all that are in Christ That God accepteth their wills and endeavors of Obedience for perfect Obedience it self whereupon they who have but little knowledge if they have care to get more knowledge make conscience to obey that which they know shall also have the Reward promised for true Religion stands not in Knowledge but in Obedience and this is true Obedience to make Conscience of every sin in our own persons to take heed of the infection of sin in others and to abstain from the appearance of evil and all this not for a day or a year but from time to time in all I say all our