is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
with God set down in the first Epistle of John 1. Remission of sins 2. The sanctifying Spirit 3. Holiness and uprightness of heart and life 4. Perseverance in Knowledge and Obedience of the Gospel What is meant by Gods communicating himself to and dwelling among his Saints and people 1. The effect and efficacy of his Presence whereby he possesseth and governeth the Faithful which are his Temple to dwell in enlightning them to know and guiding them to practice his Will 2. That his Presence is perpetual permanent and continual 3. The maner of his Presence not by the infiniteness of his power as he is present with all his creatures to sustain and uphold them but by his Grace and gracious effects uniting us to Christ Regenerating us to be lively members of his body The presence of Gods grace is twofold viz. 1. Privately after a secret maner hid from the eyes of the world This is in crosses and tribulations wherewith God suffereth the Elect to be afflicted and exercised 2. Publikely when as God doth declare and manifest the presence of his grace in the Elect so as the wicked are compelled to acknowledge his Divine Power and Presence in them The Duties required of the Saints by vertue of their communion with Christ and among themselves viz. 1. Confidence in Christ Heb. 3.6 2. Subjection answerable to his maner of governing us Matth. 6.10 3. A cleansing of our selves from all filthiness of Flesh and Spirit 2 Cor. 7.1 1 Cor. 6.15 4. A conformity unto the Image of Christ in true holiness and righteousness Eph. 4.24 5. Heavenly affections Col. 3.1 2. where our Head is there ought our heart also to be 6. Courage against death Luke 12.4 Heb. 11.35 seeing that in death we are Christs what cause have we to fear it 7. Love to the Brethren without which it is impossible to have any communion with the Saints 8. A mutual sympathy and fellow-feeling as fellow-Members of that body whereof Christ is Head Motives to be Spiritually united unto Christ viz. 1. The Excellency of it we shall live with him as our elder Brother perpetually in the heavens 2. The Profit of it we are freed thereby from Sin Hell Death and Damnation Rom. 8.1 3. The Necessity of it For 1. Without this Union we are strangers from God 2. All our Happiness and Salvation dependeth on it 3. Without it the Redemption by Christ doth us no good 4. We cannot be saved without it but must necessarily and unavoidably perish for ever The Signs to approve this Union are the effects of it viz. 1. To deny our selves 2. To mortifie the deeds of the flesh 3. To raise us to newness of life 4. To be weaned from this world and to seek Christ 5. To knit our selves in the Unity of Faith and Hope towards Christ and love towards men This Union of Christ with his Members and of his Members mutually among themselves is confirmed by many places of Scripture as Joh. 15.5 1 Cor. 6.17 12.13 1 Joh. 4.13 whence appears the gross absurdity of those men who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies or of our bodies mingled with his which is also sufficiently refuted by that frequent comparison of the Head and the Members for those are coherent and grow together but are not in a mixture nor mingled one with another Whence also we may easily judge of that Communion which is in the Sacraments Rome makes this Spiritual Vnion A Carnal Corporal confusion The Worldling thinks this Holy Mystery A Paradox of too much Piety But all the Saints who sympathize in Faith Know what th' Apostle to the Corinths saith How by one Spirit we are all Baptiz'd Into one Body 1 Cor. 12.13 which must be agniz'd By all the Faithful for it paints The sweet Communion of the blessed Saints §. 11. The forgiveness of Sins BY which Article is understood That all our sins wants and imperfections Original and Actual as well in the committing of evil as in the omitting of good in thought word and deed are covered healed and released through the Righteousness of Christ imputed unto us which being apprehended by faith and applyed unto us doth not onely make them as if they had never been but also justifieth and dischargeth us causing us to appear blameless and spotless in the sight of God This forgiveness of Sins comprehendeth under it as it were in a short sum all the Mercies of God Isa 40.1 Psal 32.1 2.7 it being the Will of God which to the Faithful and Elect imputeth not any sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them Eternal life freely for the Intercession and Merit of Jesus Christ the Son of God our Savior and Mediator So that Remission of sins is from God onely the Ministers indeed and the Church are said to remit sins but onely as they are signifiers and declarers of Gods Remission when according to the Commandment of God the Church denounceth to the Repentant And one Neighbor remits Trespasses unto another as concerning the personal pardoning of the offence but God onely freeth us from the guilt of sin by his own Authority and that freely in respect of us though it cost Christ full dear Now the onely ground upon which we are perswaded of the forgiveness of our sins should be That we have Christ For he that hath the Son hath life This is the greatest of all the Promises in laying hold whereof the understanding must be rightly informed what ground a man hath to do it not in a confused maner without a clear knowledge of the progress of Faith and then it is the work of God onely to draw the will to take the Promises after that the understanding rightly apprehends them for both these are required in a justifying Faith From all which it appears That it is not a Doctrine of Pride and Presumption as the Synagogue of Rome teacheth to believe the Remission of our own sins for generally to believe that God forgiveth sin or that some men have their sins forgiven is no Priviledge of the Church but the common faith of the Devils James 2.19 All the Articles contain the confession of a special Faith and a particular application to our selves As I must believe God the Father to be my Creator the Son my Redeemer the Holy Ghost to be my Sanctifier so I am bound to believe the Remission of my own sins the Resurrection of my own body and that life everlasting shall be given to me This special Faith must be the Faith of us all Gal. 2.20 The forgiveness of our sins is known by these two signs viz. 1. By an humble and hearty Confession of our sins unto God wherein we must acknowledge all our main sins both Original and Actual our guiltiness before God and our just desert of Damnation for the
Pet. 1.12 much more doth it concern us to be diligent searchers out of this mystery in the Gospel 2. The Angels are maintainers of true Religion and of the worship of God for the Law was given by Angels Gal. 3.19 they brought the Apostles out of prison to preach the Gospel they are enemies to Idolatry Rev. 19.10 Herein also let us be their followers 3. The Angels were always nigh unto Christ at his Nativity Luke 2.9 10. in his temptation Mat. 4.11 in his Agony Luke 22.43 in his Resurrection Mat. 28.2 and Ascension Acts 1.10 And so should we perform unto Christ all the service we can 4. They are alway praising and lauding the Name of God so should we labor to have our hearts enlarged for his glory and our mouthes filled with his praises 5. They be serviceable for our good if we be Gods children though they be far better then we are Heb. 1.14 So must we imploy our selves in soul body calling credit and all we have for the good of men 6. They are joyful when sinners are converted from sin unto God Luke 15.10 and are grieved when men by sin dishonor God the like affections should be in us for in the world to come we shall be like the Angels in heaven in glory Mat. 22.30 This patern of Angelical obedience here propounded for our imitation must teach us 1. To acknowledge and bewail the natural hardness deadness and untowardness of our hearts in yielding obedience to the will of God 2. To bewail the want of sincerity and faithfulness in doing Gods will our maimed and defective obedience shews how far we come short of this Angelical example Many content themselves with the outward service of the body and never regard the inward worship of the heart and others have respect to outward duties of piety that concern God but for uprightness and mercy towards men they little regard This the Angels do not This Angelical example informs our judgement what honor we are to give to the blessed Angels namely the honor of imitation and not of any divine worship for when John would have worshipped the Angel he forbade him saying See thou do it not worship God Rev. 19.10 From all which let us be perswaded to begin our heaven upon earth by resembling though not equalling the Angels in obedience that so with them and all the Host of Heaven we may sincerely say Thy will be done in Earth as it is in Heaven How many say Gods will be done and yet The Idol of their own Will-worship set In stead thereof How many vainly say In Prayer what they practice to unpray Or with the words conclude the work as though The will of God were done by saying so Help Lord for of our selves we proudly draw Back from thy Will and make our own a Law Assist us by the Spirit of thy Son To keep thy Law then shall Thy will be done §. 8. Give us this day our daily bread UNder the name of Bread by that usual figure Synecdoche our Savior Christ compriseth not onely all corporal blessings and such as are necessary for this life but also the profitable use of them Give us that is Bestow bless and sanctifie all temporal necessary good things unto us Sanctifie all outward comforts unto us which by reason of sin stand accursed that they may not be a destruction to us in the use of them as we deserve Bestow uphold continue and maintain that which thou hast given us Bless make prosperous and wholesom our meats and drinks for the strengthning of our bodies and refreshing our Spirits so as we may be enabled in the strength of thy blessing to serve thee in our Callings as thou hast commanded This day that is we desire not such abundance for so long a time as whereby our dependance upon thee should be cut off but to be content with things necessary for the present and to wait upon thee for the future from day to day Daily bread that is Bread for our substance such as Nature doth require to uphold it no dainties or costly feastings but onely necessary food and cloathing whereby the substance of our bodies may be continued and not pine away Our daily bread that is not the bread the clothes the substance of another but such things honestly gotten by our labor through Gods blessing upon us according to the Apostle 2 Thess 3.2 And the wealthiest in the world may not think himself too rich to beg this daily bread for he knows not ere the day pass to what extremity with Job he may be brought This Petition followeth immediately Thy will be done because to have things necessary for our maintenance is a stay and help unto us the more chearfully to do the will of God and keeps us from unlawful enterprizes and because the Rule of seeking things temporal must not be our own but the will of God So likewise this Petition in order is placed before this Forgive us our Trespasses not for that the things of this life are to be sought before those that concern the life to come for this is forbidden Joh. 6.27 but to provide against our infirmities whereby we distrust God for food raiment and worldly deliverances when we profess that we believe in him for the remission of sin and deliverance from damnation and to provide for the strengthning of our faith touching things eternal by ascending from these his gifts below wherein we taste of his goodness daily By which order we are taught to consider the corruption of mans Nature which ought in the first place to seek things Spiritual but because we live rather by Sense then by Faith we do principally desire things corporal Again hereby appears Christs mercy unto man in that by this order he descendeth to our infirmity who rather depend on him for the pardon of our sins then trust him for our provision in this life which argues we are but of little faith Matth. 9.5 Lastly by this order we are taught to depend upon him for the forgiveness of our sins for when we see that he is here so careful for our bodies he will doubtless be more careful to provide for the good of our souls Rom. 8.32 The Reasons why in this Petition Christ addeth This day 1. To meet with our distrustfulness and covetousness and to reclaim us from both these vices 2. That we should depend on him onely as yesterday so this day as this day so to morrow and for ever 3. That the exercise of faith and prayer may be always continued in us The Reasons why Christ calleth it Daily bread 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endless lusts and desires for we are not to be inordinately careful for any thing but to depend upon Gods Providence 3. Because he will have us to know That as we expect daily our supportance from God
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
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
of Christ and then they will come in and be glad they have Christ though on Christs conditions Thus as the children of Israel being stung with fiery Serpents and that unto death were healed by looking unto the brazen Serpent erected by Moses so when we are stung by the old Serpent Sin and Death we must ever remember by Faith to look upon Christ Now we are said to Take Christ when we so take him as to bring him into our hearts to dwell there when we are knit to him and he to us But some men cleave to Christ not because they have any good ground but because they want Temptations to a contrary way therefore it is Gods usual maner when men seem to Take Christ and to believe in him to put them to the tryal to see what they will do whether their Faith will work or no For when to such as take Christ for love of the good things by him and not for love of his person other commodities are presented that are present and sensible and in their apprehension greater then those by Christ then they let Christ go again and their Faith proves uneffectual like those that marry not for Love but for Wealth the maner of these men is to seek mercy and not grace yet may we look upon our own advantages by Christ but not on that alone Thus when a man is drawn from God it is either by some offer of some great benefit or some great evil which he is put in fear of in both which Faith is that Vnum Necessarium to keep thee from sinning for it is Faiths office to guide our lives so as that we be not overcome by Adversity nor drawn aside from God in Prosperity Now that Faith that saves must be effectual Faith it is the effectualness of Faith onely that God requires that is if there be any effectualness in man that comes not from Faith God requires it not but if we labor to grow in Faith we shall be enabled to do the duties of New Obedience but if we have not the ground all that we do is but in vain Therefore when we finde any coldness weakness or languishing in the Graces we have encrease Faith and all other Graces will grow This effectual Faith is wrought or our Faith is made effectual by the Spirit of God it is not in our own power of our selves we are not able to believe if God himself put not his hand to the work no man is able to believe because naturally man hath a hard heart So for an holy life when we have believed and accepted the Righteousness that is offered us in Christ when that is done it is Gods part to frame and fit us for an holy life for after that a man is Justified by Faith Christ Sanctifieth him and it is he that carries him afterward thorough his whole life in a holy conversation And as Christ is thus made unto us Justification and Sanctification so is he made unto us Redemption also for he delivers us from the least evils as well as from Death Eternal and Hell it self yea there is no evil that the Saints are freed from but it is purchased by the Blood of Christ which is over and above some general works of Gods Providence that all men taste of Now though there be sufficiency in Christ to save all yet none have benefit by it but those that receive it as they ought that is as a Lord as well as a Savior We must therefore come to God as with a full heart so with an empty hand for Faith doth its work best alone for all that Faith hath to do is onely to Take from Christ that Righteousness which we want our selves And without this Faith God regards not the best Moral Vertues the Moral man what he doth he doth it of himself and through himself and for himself but he that doth what he doth by Faith doth it of Christ and through Christ and for Christ for we must receive all from Christ and do all for Christ and all by Faith Faith worketh in us a love to God and presenteth to him a perfect Righteousness and this Faith is the sum of the Preaching of Christ and his Apostles Now God requires no more but a Willingness in Earnest to come and take Christ he will make thee able afterward to do the rest for God never gives his Son to any but he gives them the Holy Ghost the Spirit of his Son also And we must know That Faith admits degrees and that every Christian ought to grow from degree to degree Rom. 1.17 for though the weakest Faith may be a true and so a Saving Faith yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion and seconded with an assiduous serious endeavor after more perfection it is no sound and saving Faith but onely a counterfeit shew or deceiving shadow The least Assent to the least Belief of the Promises so it be sufficient to over-ballance the Scale of Doubting which is called the least degree of Faith brings us to Christ and make us willing to Take him and is Faith though it come not to the full degree though it hath some doubting some fears And afterward we shall be more fully and better perswaded which addes to the degrees For Faith though it be mingled with some doubtings and fears may be effectual though not perfect for there is a Doubting mingled with the best Faith so it be but such a Doubting as does not overcome it may stand with true and sound Faith If a man hath so taken Christ that still he is growing still his Faith is prevailing still overcoming these doubts and fears from day to day he is better and better resolved if it be thus still on the growing hand it is a saving and effectual Faith yea it is not Faith except it hath some Doubting except there be some fears some troubles within that resist this Faith and strive against it for there is no man that hath perfect Faith especially at the first or afterward so as to set his heart fully at peace So that it is said of Doubting in this case as we say of Thistles They are ill Weeds but it is a sign the ground is fat and good where they grow So Doubting as it is a thing that resists Faith is bad but it is a sign the heart is good where it is so that where there is no Questioning there is all Flesh And a man may have a saving Faith though he want the comfortable Assurance thereof in his own knowledge which is the reflect act of Faith For as some men have a perswasion of the forgiveness of their sins yet not savingly believe so a true Believer may have but a weak perswasion of the forgiveness of his sins but that Faith which is joyned with Love is infallibly true but disjoyned thence is false and the smallest Faith yea the weakest may
his Benefits 2. By the good that we shall get by it 3. That he shall not lose his labor if he do attempt it Now Faith onely applies the Promises with boldness but we are not affected with Spiritual Priviledges because we look on them with a general eye as matters of fancy and speculation because we see no such thing we have no feeling of them And the Promises of God are always to be understood with an Exception of the Cross of the godly and of the punishments and chastisements of such as depart from God and Sin or with a condition of perseverance in Faith and godliness When thou seest that thou hast put thy Seal to the Truth that thou believest the Promises and hopest in them then consider whether God hath put his Seal to thee Now we must know that there is a double Seal 1. Secret that is the Secret Witness that God gives to every mans heart as a Privy-Seal that God sets on it 2. A more Open one in life and conversation whereby he enables us to depart from iniquity 2 Tim. 2.29 Hope and Faith differ 1. In their Order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for Heb. 11.1 2. In the kinde of Object Faith is of things past Heb. 11.3 and present Joh. 20.19 Hope onely of things to come 3. In their Nature Faith believeth the very Truth of Gods Promises and sealeth that God is true Hope waiteth till God manifest and accomplish his Truth In like maner Hope and Presumption differ Now Presumption may be these four ways 1. When men live in their sins without Faith and Repentance presuming of the Mercy of God and because God is merciful they take occasion to sin more freely 2. When men perswade themselves they hope in God when indeed they do not perswading themselves upon no ground That they live in expectation of the life to come being destitute of saving Knowledge Faith and Repentance 3. When men live in sin thinking afterwards to convert themselves when they list 4. When men presuming too much on their own power and strength even after Conversion think they stand so fast they cannot fall The Signs of found Hope 1. A purging of our selves to resemble God in purity 1 Joh. 3.3 2. True filial fear of God Psal 147.11 3. A weaning our selves from the most desireable outward things of this life and that for these Reasons viz. 1. They cannot possibly fill the unlimited desire of the Soul 2. They cannot secure the Conscience distressed with the apprehension of the Wrath of God or prevent his Judgements 3. They cannot stretch themselves unto Eternity 4. A Rejoycing for the Salvation in the last day and in this Joy a Delight in the means as the Word and Sacraments Prayer good and godly men c. Motives to labor for true Hope viz. 1. The Commandment of God and the Admonition to Hope so frequently multiplied in the holy Scripture Psal 42.5 43.5 37.34 7. 27.14 2. The Excellency of Hope for God himself is called The God of Hope Rom. 15.13 it is also called Blessed Hope Tit. 2.13 3. The Profit of this Grace of Hope as Piety 1 Joh. 3.3 Comfort in affliction Phil. 1.21 23. Blessedness Psal 146.5 4. The Necessity of it for without it we Christians were of all men the most miserable 1 Cor. 15.19 The means to attain unto Hope viz. 1. Diligent and fervent prayer to God Eph. 1.18 2. We must labor for a full perswasion of the Goodness Truth Fidelity and Power of God towards us Rom. 15.13 3. We must labor to have a true experience of Gods love and favor towards us 1 Sam. 17.31 unto 51. 4. We must put upon us the whole Armor of God Eph. 6.11 12 c. 5. We must be often conversant in Reading Hearing Conferring and Meditating on the Scripture Rom. 5.4 The Vices repugnant to Hope and forbidden in this Commandment viz. 1. Despair which is to esteem our sins to be greater then the merit of the Son of God and to refuse the Mercy of God offered in his Son the Mediator and therefore not to look for those Blessings which are promised unto the godly but to be tormented with an horrible sense and feeling of Gods wrath and with a fear of being hereafter cast away into everlasting pains and to stand in horror of God and to hate him as if he were cruel 2. A Doubting of the Blessings to come which are expressed in the Word as of everlasting life and of final perseverance This Doubtfulness neither stedfastly assenteth to the Doctrine of God nor altogether gainsays it but being floating and wavering hath a weak inclination now to one part and now to another 3. Carnal Security which is To live without thinking of God or his Will or of our own infirmity and dangers and without acknowledging or bewailing of our sins and without the fear of God and yet to promise unto our selves an indempnity from the anger of God and from punishment without Faith or Repentance Suppose the World a Sea on whose uneven Tempestuous Waves sails Man that 's bound for Heaven Whose Vnderstanding at the Rudder stands To dictate to the Will what she commands Th' Affections who Vsurper-like do sway Command and Rule that Power they should obay Whereby the Vessel oft miscarries and The Fraught of Graces swallowed in the sand When Romes Euroclidons from Hell are sent Faith's shipwrack'd ' less Hopes Anchor doth prevent §. 6. Of Love THe Love of God is a most upright affection of the Minde by which God is loved for himself and our Neighbor for God which Love is grounded on Gods love to us 1 Joh. 4.19 Indeed Love is nothing else but a disposition of the Will whereby it cleaves or makes forward to some good that is agreeable to it self yea all the Affections are nothing else but the diverse motions and turnings of the Will Now Love is that act of the Will whereby it turns it self to a thing as Hatred is that whereby it turns it self from a thing And the object of Love is somewhat that is good not that is True or that is Beautiful for this is onely the object of the intuitive understanding So that to love the Lord is not onely required That we be perswaded that he is well-affected to us That he is willing to receive us but also that we look on him as one that is suitable and agreeable to us And indeed that is the main the other will follow easily Hence men may have a perswasion of their sins forgiveness and yet want true Faith for that which begets not Love is not Faith Now a man may have that perswasion of Christ yet not love Christ as a Prisoner may of the Judge yet not love the Judge for love comes from some suitableness some agreeableness between the parties but when a man is humbled and looks on Christ and again is perswaded that Christ looks
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
just and unjust but the beams thereof have happy influence onely on the Heirs of Grace melting the hearts of such into Faith and Repentance whilest they harden the cley-hearts of carnal Worldlings into stupidity and searedness of Conscience whose Mindes the god of this World hath blinded 2 Cor. 4.4 yet the express Command for Dispensation thereof is as Catholick as Christ or words could make it when being Risen from the Dead he accosted his Disciples saying Go ye into all the world and preach the Gospel to every creature Mark 16.15 So that if the Gospel be hid it is hid to them that are lost 2 Cor. 4.3 In the next place stands the Ministerial Function the highest imployment that ever the Lord of Heaven vouchsafed the Sons of men If the Ministers of the Word would sit down satisfied with the Stiles and Titles given them in Scripture they needed no other Herald to blazon the Nobleness of their Calling nor any Stellicidiaries to invite the Hosanna's of the People Are they not called The Salt of the Earth the Builders of Christs Body Gods Fellow-workmen Christs Embassadors the Steward 's of the House the Fathers of the Church Fishers of men Ministers of the Spirit Builders of the Temple Shepherds of the Sheep Planters and Waterers of the Garden the Lords Harvest men his Vine-dressers Watchmen of the City Trumpeters of the Host yea Stars of the Firmament Rev. 1.10 It were worth a National Fast that all such as are thus highly dignified were or might be responsibly qualified Attribute we therefore none of these Titles to any such as are unfaithful in their Embassie not to unsavory Salt not to the Ignorant or Idle not to the Scandalous nor the Mercenary not to the Contentious nor the Covetous not to the Proud nor to the Superstitious into whose Mindes the subtile Sophister of all Ages hath specially in this foisted such specious Qualifications and such self-deceiving Equivocations to palliate those sins as if in order to Life and Doctrine he would feign perswade the World to spight the POPE the CLERGY could not erre Next follows the Hearing of the Word by this cometh Faith without this posteth Atheism yet take heed what ye hear Mark 2.24 yea and how ye hear Luke 8.18 Away therefore with itching ears with prejudicate thoughts with an impreparatory heart with presumptuous self-conceits Away with distracted Cogitations unsanctified Affections turbulent Passions sublunar Cares careless and extravagant Attention Away with carnal Security with vain Dissention of Opinions touching the Truths delivered Away with overchargings of Nature with drowsie Faculties with Unbelief Hardness of Heart Pride and uncharitable Thoughts ever Remembring that it is or should be the Word of God and not of man 1 Thess 2.13 not a tittle whereof shall go unfulfilled Matth. 5.18 till it become the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 Take heed therefore how ye hear Luke ibid. After the Word in order follows the Sacraments which though they confer no Grace ex opere operato yet are effectual Signs and Witnesses of Gods incomprehensible Benevolence to man-wards For of Baptism saith our Savior He that believeth and is baptized shall be saved Mark 16.16 And of his Supper he saith This is my Body which is given Luke 22.19 and broken for you 1 Cor. 11.24 This is my Blood of the New Testament that is shed for many for the remission of sins Luke 22.20 Indeed a Sacrament is a Covenant of Gods free Favor to us confirmed by some outward Sign or Seal instituted by himself Thus was the Tree of Life a Sacrament to Adam Gen. 2.9 The Rainbow to Noah Gen. 9.9 13. The smoaking Furnace to Abraham Gen. 15.17 18. The Fleece of Wooll to Gideon Judg. 6.37 The Dyal to Hezekiah 2 Kings 20.7 11. The Sacrifices Circumcision and the Paschal Lamb to the Jews Baptism and the Lords Supper to the Faithful under the Gospel Mat. 28.19 Luke 22.19 In the next place stands Prayer the Souls Incense whereby she is wing'd for Heaven Wonderful are the Works wrought by Prayer not as a Cause but onely as an Instrument sanctified by God and effectual to the Righteous if it be fervent Jam. 5.16 This Fervency is that Magnetick Vertue in Prayer which attracts Heaven to Earth but the fervent Prayer of an unrighteous man availeth little save to betray his sinister dexterity in vanifying so excellent a Gift which in such the Lord knows too often comes within a breaths bredth of Blasphemy But let the Faithful be exceeding cautious whom they censure in this case lest they chance to touch the Apple of Gods eye and let him that prayeth pray fervently for Faith is full of vigor full of life and God loveth a sprightly Faith yea the Promise made to the Prayer of a Righteous man is not otherwise annex'd then on the condition of Fervency which we may not dream is confin'd to the activity of external gestures or volubility of a never-stammering tongue but chiefly consists in the sincerity of the Supplicant in the extent of his Faith and cordiality of his Desires Next follows the Lords Prayer if we have not forgot that there is such a thing in rerum natura Spiritualium It 's worth a Catechism to ask the Worlds Favorites Which of them that do so highly adore this Prayer can truly say Our Father Most can say but few can pray it Others disuse it under the notion of a set Form of Prayer but set Forms of Prayer quatenus such are not prohibited This is indeed a set Form of words for Prayer but no set Prayer as is generally mis-thought for it is a Prayer to none but such as can pray it in Faith Nor can there properly be said to be any such thing as a set Prayer for in submission to better judgements I conceive the motion of the Spirit in Prayer is that which denominates Prayer to be Prayer which Spirit is not confineable by this or any set Form of words as may appear 1 Sam. 1.15 For the motion of the Spirit in one praying the same words of another may be more extensively Spiritual in that one then in the other which could not be if the very words set in that Form Method and Order could confine the Spirit And hence it is that all that can say the Lords Prayer cannot pray Our Father for my voyce may be articulate enough without Faith but without Faith and the Spirit that articulate sound cannot properly be called a Prayer though articulated by the form of words in the Lords Prayer Thus though many say the same form of words for Prayer yet they may not be said to pray the same Prayer yea one and the same person at sundry times praying the same form of words may not infallibly be said to pray the same Prayer for it varies according to the measure of the Spirit in the person praying which may not be one the same in the same
it Must we never pray it because it may not always be absolutely necessary may it therefore be never expedient Hence then never let any sober Christian more undervalue this Form for Prayer for the reason onely of others thinking too highly of it nor admire it for the reason of others vain undervaluing it but pray it in Knowledge Faith and Fervency without which the words are as a dead letter This Form is compleatly Comprehensive of all things petitionable whether Spiritual Temporal or Eternal an exact Epitomy of what God hath promised to give or man hath leave to ask It is that Form of words for Prayer which our Savior taught his Disciples commanding them when they pray to say Our Father which c. Next follows that Creed which vulgarly is stiled Apostolical whereby we make Confession of that Faith which believes in one God even the true God one in Essence Deut. 6.4 Three in Persons 1 Joh. 5.7 The Father the Creator Psal 134.3 the Son the Redeemer Rom. 5.18 the Holy Ghost the Sanctifier 1 Pet. 1.2 which Believes that the Holy Eph. 1.3 4. and Catholick Church Isa 54.2 consists of the Faithful people of God which Believes that there is a Communion of Saints Eph. 4.15 16. Pardoned of all sins Isa 44.22 Appointed to Rise from Death and to enjoy Eternal Life both in Body and Soul Joh. 6.39 40. In the next a word of the Decalogue in general How in the Table of mans Heart it stood engraven before it was repeated in stone Also how and in what maner the Law was given How many ways the Decalogue's divided with Rules concerning the substance and meaning thereof in general Various and voluminous are the Expositions on the Commandments but here as in a Map quasi uno intuita thou mayest descry the whole Region of the Law of God The same may be said of the whole Work as it stands in relation to the subject it treats of Now because we are not under the Law but under Grace some have dream'd That the Enacting of the Gospel hath Repealed the Statutes made when Moses was Speaker the Lord awaken them Do we now make void the Law through Faith God forbid yea we establish the Law Rom. 3.31 David a man in request with God a man after his own heart took the Testimonies of God for his Heritage for ever made them the joy of his heart and resolved to keep the Commandments of his God Psal 119.112 115. and in ver 126. he saith It is time for thee O Lord to work for they have made void thy Law and in the next Verse most passionately declares his affection saying I love thy Commandments above gold yea above fine gold A plain Discovery why others reject them But if thou wilt live keep the Commandments Prov. 7.2 keep them exactly universally constantly chearfully and sincerely Have no Gods but One and that the onely true God Worship no Created thing In vain do not take Gods Name in thy thoughts actions or otherwise Consecrate the Seventh day Reverence thy Superiors but not with Religious Worship Commit no Adultery by the eye or otherwise Do not play the Thief in thy Calling or otherwise Give no false Testimony and endeavor after that excellent gift of Contentation Thus with holy David have thou respect to all the Lords Commandments and that continually Psal 119.117 for the Lord sheweth Mercy unto Thousands of them that love him and keep his Commandments Exod. 20.6 The next is touching the Infinite Love of God to Man The Decree of Election according to the good will and pleasure of God from all Eternity The Creation of all things out of nothing without any Instruments Means Assistance or Motion onely by the Word of God alone The Redemption of Man by the Imputation of the sufferings of the punishment due for sin in the person of our Mediator Vocation whereby we are called from Darkness to Light from a state of Nature to a state of Grace from out of the World to the Kingdom of Heaven from being Limbs of Satan to be Members of Christ from Children of Wrath to become the Heirs of Heaven Justification whereby God absolveth true Believers from the guilt of sin by the Imputation of the Righteousness of Christ Sanctisication or the inward changing of a justified man purged from all the corruption of Nature and endued with inward Righteousness whereby the Image of God is restored in him Adoption whereby the justified through the Union they have with Christ are accounted of God as his own Children Regeneration or the repairing of the decayed estates of our souls the Holy Ghost actuating the hearts of Gods Elect to a free constant and faithful exercise of a holy life Conversion or mutation of a corrupt Minde Life and Will into a good stirred up in the Chosen by the Holy Ghost through the Preaching of the Gospel Repentance that inward and continual sorrowing and mourning for the Commission of sin joyned with Faith Humiliation and a constant turning from all sin unto God with a hatred and loathing thereof thus accompanied with both inward and outward amendment and New Obedience whereby a man is renewed unto that whereunto he was enabled by Creation whereby being endued with Faith and Repentance he doth according to the measure of Grace received endeavor to yield Obedience to all Gods Commandments with the whole man for which end even the Revelation of the Mystery which was kept secret since the World began was made known to all Nations Rom. 16.26 The next speaks of Fasting that holy and extraordinary Abstinence from the commodities of this life for our better humiliation and preparation to Prayer when any Judgement on our selves or Brethren is either threatned feared begun or executed How this part of Divine Worship hath been of late years prophaned in this Land may to this day be read in the Euroclydons of Gods fearful Judgements Insomuch as it s now necessary that we Fast for our Fasts For did we not Fast to Wrath to Revenge to Strife to Envy to Debate Did we not Feast our Lusts when nought but the posture of a Bulrush could denote our Fasting Did we not Fast at Noon to surfet at Night Did we not even then afflict our Brethren in stead of our Souls Did we not finde pleasure in the day of our Fasts and exact all our Labors Did we not draw Iniquity with cords of Vanity even then when we should have loosed the Bands of Wickedness Did we not even then load on weights grievous to be born in stead of undoing the heavy Burthens Did we not even then also receive the gain of Oppression in stead of letting the oppressed go free Did we not then likewise take the staff of Life from such as were half famished before in stead of dealing our bread to the hungry Did we not then also cast the poor out of their own Dwellings in stead of bringing them that were cast out into our own
and setting up the Opinions of their own hearts The three Heads whereby the Scriptures distinguish the true God from all false and feigned gods 1. That God is a Spiritual Essence Eternal of infinite power wisdom and goodness 2. That God did not onely make all things in six days of nothing but also that they are still preserved and governed by his wisdom and providence nothing coming to pass by Chance or Fortune 3. That God is perfectly just and perfectly merciful The whole Scripture may be divided into the Law and the Gospel somtimes called the Old and New Covenant both which make but one in substance though they are two in circumstances or administration So that the New agreeth with the Old in respect of God in these particulars 1. The same is the Author of both Covenants 2. The same parties are joyned in both Covenants that is God Man 3. The same is the Mediator of both Moses indeed is called the Mediator of the Old Testament but as a Type onely of the true Mediator Christ So that there is but one mean of reconcilement one faith one way of the salvation of all who have been or shall be saved even from the beginning of the world unto the end Heb. 13.8 4. The principal Conditions whereby we are bound unto God and which are called the substance of the Covenant are both before and after Christ all the same for in both God promises remission of sins to believing and repentant sinners in both men are bound to repent and believe Thus the Promise of Grace is in both the same that is Remission of sins the giving of the Holy Ghost or regeneration and life everlasting to be given by and for Christ the Mediator to those onely who believe understand it not in particular of the circumstances of grace but in general of grace it self which was promised How the old new Covenant differ in respect of God 1. In the Promises of Corporal benefits for in the Old they were special certain and definite in the New they are onely general 2. In a circumstance of the Promise of Grace for in the Old they were reconciled to God and for the Messias sake who should come or be exhibited we in the New are saved for him being come and exhibited 3. In the signs or symboles of the Promises in the Old were many and divers signs and Sacraments in the New few and plain even Baptism and the Supper of the Lord. 4. In the old Covenant were types and figures of good things to come and so all things were the more obscure and dark in the new is an accomplishment and exhibiting of these things and so all things more clear 5. In the Old the pouring out and effusion of the gifts of the Holy Ghost is more narrow and sparing in the New more large and plentiful 6. The Old was but for a time during until the coming of the Messias the New is for ever How the old and new Covenant differ in respect of men 1. In the Old the Church stood bound to the obedience of the whole Mosaical Law Moral Ceremonial Civil or Judicial in the New we are bound onely to the Spiritual or Moral worship and the use of the Sacraments 2. The Old was made and tyed to one certain Nation the people of Israel but the New belongeth to all Nations the Church is Catholick and Universal Such things as may rightly be gathered from the Scriptures are even as if they were written therein For in the Scriptures 1. Some things are not indeed and yet are said to be as that God sitteth that he hath eyes ears hands mouth and such like 2. Some things are indeed and yet are not said to be expresly so that though the same words be not there yet the Doctrine is as that the holy Ghost is God that he proceedeth equally from the Father the Son That there are two Sacraments That Christ is God of himself Consubstantial with the Father and yet indeed these are there plainly enough expressed though not in the self-same and just so many words 3. Some things neither are neither are said to be as that an Image and an Idol are things different in themselves 4. Some things are and are said to be as that there is one God and one Mediator between God and Man As the Scripture is the pure word of God so this word is onely properly and truly the right sense and meaning of the Scripture For except that be warily observed and carefully found out there may seem in some words to be matter 1. Of Falshood as when it is said That the Son knoweth not the day of Judgement Mat. 13.32 that is as he is Man 2. Of Heresie as that the Father is greater then the Son Joh. 14.28 Christ being taken again in the same sense 3. Of Contradiction as betwixt that which Christ said My Father is greater then I and that which the Apostle said that Christ Jesus thought it no robbery to be equal with God Phil. 2.6 in all which senses respect must be had to Christ either as he is Man or as he is God Hereticks and other wicked men falsifie the word of God four ways 1. By leaving out something of moment out of the Text. 2. By adding somewhat of their own which may make for them 3. By perverting it which they do two ways 1. By taking that literally which is meant figuratively 2. By taking that allegorically which was spoken properly 4. By misapplying or turning the places which they alledge to another thing then was intended by the Holy Ghost All sorts of men are bound to have knowledge in the Scripture for these Reasons 1. Because God hath appointed such as are Governors over others to be Teachers of them that belong to their charge therefore none ought to be without knowledge Eph. 6.4 Gen. 18.19 2. Ignorance is the cause of all error because the natural man perceiveth not the things that are of God 3. The want of knowledge is the cause of sundry fearful Judgements spiritual temporal Hos 4.4 6. both inward outward Is 1.3 7. The Scripture is difficult in four respects 1. In regard of the matter Many profound and deep mysteries are contained therein as the Trinity of persons in the Unity of the Deity and the Hypostatical Union of the two Natures of Christ in one person yet so plainly opened in Scripture as we may well believe these things to be so though we cannot fully conceive how they should be so 2. In regard of the maner of writing Many abstruse phrases are therein as divers Hebraisms Metaphors Allegories and other Tropes and Figures which by diligent study of the Scriptures and careful use of the means may be found out 3. In regard of the persons who reade them Natural men are not capable of the things of the Spirit of God 1 Cor. 2.14 he that is Spiritual discerneth all things 1 Cor. 2.15 for God
giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
not actually and to be born in the Church of believing Parents is unto Infants in stead of profession of Faith and Repentance Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate by making it but an idle Ceremony acknowledging indeed some of the ends and uses thereof but restraining the efficacy thereof and so take away the chiefest comfort and truest benefit the Church reaps thereby Many indeed are Baptized which receive not the Graces propounded and offered therein but the fault is not in that no Grace accompanieth that Sacrament but in that they receive it not but afterwards when they come to years of discretion they reject the Grace which appertaineth thereto What if some believe not shall their unbelief make the faith of God without effect God forbid Rom. 3.3 and Baptism is no natural means of working Grace as if the Grace which is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it but it is onely a voluntary instrument which Christ useth as it pleaseth him to work what Grace or measure of Grace seemeth best to him so as Grace is onely assistant to it not included in it yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it in respect whereof the Minister is said to Baptize with water but Christ with the Holy Ghost Mat. 3.11 So that unto true Baptism must concur a death unto sin in him that is Baptized and a new birth unto righteousness otherwise his Baptism is vain for it is not the washing away of the filth of the flesh but the stipulation of a good Conscience 1 Pet. 3.21 The use of this Sacrament without faith doth not save therefore with faith it doth save the want of this Sacrament doth not condemn yet so as that want be without contempt so some may be saved which are not Baptized but none can be saved which do not believe For the bare water in Baptism is not sufficient unto Salvation neither is it changed into the very Blood of Christ neither is the Blood of Christ present in the water or in the same place with the water neither are their bodies who are Baptized washed therewith visibly neither is the Holy Ghost by his vertue more in this water then elswhere but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spiritually sprinkled and washeth them with the Blood of Christ and useth this external Symbole or Sign as an instrument and as a visible word or promise to stay and stir up the faith of them who are Baptized Now all they and they alone receive Baptism to the right use who are renewed or renewing and are Baptized to those ends whereto Baptism was by Christ instituted And as the Covenant once made with God is also afterwards after sins committed perpetually firm and of force to the Repentant So also Baptism being once received confirmeth and assureth the Repentant all their life time of remission of sins and therefore it ought not to be reiterated nor deferred neither yet are all those who are Baptized with water whether they be of understanding or Infants partakers of the Grace of Christ for the everlasting Election of God and his Calling into the Kingdom of Christ is free And as for the wickedness of the Minister Baptizing it makes not the Baptism void or of no effect and force unto them so Baptized so that it be administred into the Promise and Faith of Christ and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks but onely must inform and instruct them with true Doctrine concerning Christ and Baptism Lastly touching the use of Godfathers and Godmothers it is not at all necessary nor by God required to the Sacrament of Baptism for Christ hath not in any of his Institutions so much as intimated the use of such Sureties and the whole Congregation are witnesses of the childes admission into the Church the Parents being bound to perform what is required for the childes education The words used in Baptism signifie 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead 2. That these three Persons confirm unto us by their own testification that they receive us into favor and perform that unto us which is signified by Baptism which is Salvation if we believe and be Baptized 3. That he which is Baptized is bound to the knowledge faith worship trust honor and invocation of this true God who is the Father the Son and the Holy Ghost Baptism comprehendeth 1. The Sign which is water 2. The Ceremony as the sprinkling of water 3. The things themselves which are 1. The sprinkling of the Blood of Christ and the imputation of his Righteousness 2. The mortification of the old man and putting on of the new 3. The quickning of the new man into a certain hope of the Resurrection to come by Christ 4. The Sign which not onely signifieth but also confirmeth 5. The Sign which hath that authority and power of confirming from the Commandment of God That Baptism testifies and confirms the will of God touching his bestowing Salvation on us may appear thus 1. Because we are Baptized in the Name of the Father of the Son and of the Holy Ghost that is we are assigned deputed and claimed to be his own 2. Because God hath promised Salvation to him who shall believe and shall be Baptized 3. By several Testimonies of Scripture as Acts 22.16 Mark 16.16 Rom. 6.3 Tit. 3.5 1 Pet. 3.21 The use of Baptism is twofold 1. It serves to be a Pledge or Token of Gods favor towards us 2. It serves to be a notable means of our death unto sin Baptism is a Pledge of Gods favor to us principally three ways 1. It sealeth to us the free pardon and forgiveness of our sins Acts 2.38 2. It is a Pledge of the vertue of Christs death Rom. 6.3 4. 3. It is a Pledge unto us of the life of Christ and of our fellowship with him Baptism is also a means of our death unto sin three ways 1. By putting us in minde of mortifying the flesh and crucifying our own corruptions 2. It causeth us to dedicate our selves wholly unto God in Christ 3. It causeth us to labor to keep and maintain peace and unity with all men but especially with Gods people To be Baptized into the death of Christ is 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To dye also our selves which is to mortifie the lusts of our flesh This mortification God promiseth us in Baptism and bindeth us unto it Baptism is a means of our sanctifying and cleansing in these respects viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ and sanctifying us by the
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
of right confession of sins in prayer to God 1. We must impartially confess to God to the best of our knowledge and remembrance our special and particular sins 2. We must set out our sins in their right colours making them appear vile and heinous as they are 3. It must proceed from the heart Jer. 31.18 hypocritical confession is no confession 4. We must confess our sins with an hatred of them for many hypocrites confess like Judas their particular sins but it is of custom without conscience or of passion without remorse or of fear without change whereas the sins that are in us should more grieve us then the Judgements that are upon us 5. Our confession must not be extorted or enforced but freely and willingly performed otherwise it is not true confession 6. In our confession this must be observed That we ought not so far to dwell upon the meditation of our sins that we forget the mercies of God and faith in his Promises and forgiveness of our sins 7. It belongeth to us and our confession ever to joyn prayer to God for the pardon of our sins without which all is vain 8. We ought so to confess our sins as that we have also a full purpose to leave and forsake them we may not think to finde mercy so long as we continue in that for which we crave it The vain repetitions in prayer condemned by our Savior Christ Mat. 6.7 comprehend many abuses in the maner of prayer viz. 1. Meer babling when words are used for prayer which contain neither requests unto God nor giving of thanks nor confession Such is the use of the Ave-Maria or the Angel Gabriels Salutation to the Virgin Mary yea the rehearsal of the Ten Commandments and of the Creed for Prayers is but meer babling 2. Ignorance in prayer as prayer in an unknown tongue and thus many sin that use the Lords Prayer without understanding of the words 3. Cold and dull praying when the lips draw near unto God but the heart not affected therewith 4. Superstitious prayers when as Gods worship is measured out by set numbers This opinion takes place with our common people for they think that God is served by the work done if the words be said they think all is well 5. Rash praying without due preparation when men pray onely on the sudden by the motion of the Spirit as they call it too many are of this minde as allowing no set form of prayer to any sort of people but however conceived prayer be most comfortable yet without due preparation of the heart it is most subject to vain repetitions 6. All vain and superfluous speech in any maner of Invocation wherein the heart is not affected according to the will of God Perseverence in prayer is grounded on Gods wise disposing Providence and is necessary to all faithful Christians for these Reasons 1. Because the Sacrifice of true prayer is a sweet and delightsom Sacrifice to God Heb. 13.15 16. 2. God thus tryeth the faith and patience of his Saints whether they can and will continue to wait upon him 3. By perseverance prayers move more earnest and fervent but as for cold prayers God will spew them out Rev. 3.16 4. God thus moveth his children to search their hearts to see if they can finde any cause in them why God heareth them not Jos 7.6 c. 5. God doth thus commend his blessings so much the more unto us for good things much desired oft craved long expected are the more welcome when they are obtained and we moved to be the more thankful for them Prov. 13.12 The Signs of extraordinary ardency in prayer are such as these viz. 1. Extraordinary distemper of the body thus was it with Christ Luke 22.44 and Nehemiah Neh. 2.2 2. Unusual motion of the parts of the body as in Hannah 1 Sam. 1.13 in Solomon 1 Kings 8.22 in the Publican Luke 18.13 and in Christ himself Mark 14.35 3. Deep sighing and groans as in David Psal 38.9 The sighs of the Spirit are inexpressible Rom. 8.26 4. Loud crying David roared all the day Psal 32.3 Christ cryed with a loud voyce Mat. 27.46 5. Often inculcating and repeating the same petition Thus did Christ Mat. 26.39 42 44. So did Daniel Dan. 9.18 19. This is far from babling or vain repetitions 6. Tears these Christ poured forth Heb. 5.7 So did the sinful woman Luke 7.38 yet tears simply in themselves are not acceptable to God but onely as they are Signs of true Prayer when they proceed from a broken heart and a contrite Spirit The faults or abuses in our prayers viz. 1. When we make our prayers unto any other then God or unto him in any other name then in Christ 2. When the power or grace of God is tyed to some certain prayers to a certain number or set form 3. When God is prayed to onely with the mouth without the heart 4. When any prays unto God with a vain opinion of his own righteousness 5. When any impenitent person or that laboreth not to amend his life prayeth 6. When a man prayeth without faith The duties required after Prayer viz. 1. A particular faith whereby he that prayeth must be assured that his particular request shall be granted 2. We must with patience and hope expect the fulfilling of our requests 3. We must use all good means whereby we may shun those things we pray against or attain to these blessings and graces we pray for we must do and practice that which we pray for and use all lawful means that we can to obtain it 4. We must take heed of fainting or growing weary but labor to persevere and hold out which implieth these three things viz. 1. When we cleave to Christ constantly 2. When we will take no denyal 3. When we are content to wait in prayer and not give over We are bound to desire the prayers of others for these Reasons 1. For the testification of the earnestness of our desire 2. To shew that we acknowledge a Communion of Saints which perform mutual duties one to another 3. We manifest a sense of our own weakness yea much humility 4. We maintain mutual love which consisteth not onely in offering and doing kindenesses but also in craving and accepting the like We are also bound to pray for others as well as our selves Because 1. Therein we acknowledge God to be not onely our own Father but also the common Father of others in which Christ taught us to say Our Father 2. Hereby we perform a duty of Love one of the most principal duties that be it is an act both of Charity and Justice they which neglect it sin 1 Sam. 12.13 3. There is no one thing wherein and whereby we can be more beneficial and do more good to any then in and by faithful and fervent prayer They are justly to be reproved who pray not for others and they are of three sorts viz. 1. Such as will take
part 5. To beware of distrustful care for that which Christ bids us ask God undoubtedly will give because it is according to his will if we ask in faith and make a sober use of the means that be lawful and look if temporal blessings fail for a good supply in Spiritual Graces 6. To learn to receive our bread from God or any other temporal blessing we enjoy as a fruit of Christs Passion which is the Foundation of every good gift and blessing of God 7. That every one should have a lawful Calling and therein so imploy himself that he may eat his own bread 2 Thess 3.12 8. That all fraud injustice and cruelty in the getting of temporal things is condemned for we pray for our own bread gotten by honest labor that we eat not the bread of violence Prov. 14.17 20.17 9. That we must labor to be in Christ 2 Cor. 13.5 endeavor to maintain our estate Gen. 30.30 and impart our goods to the poor Prov. 19.17 10. That community of goods is an Anabaptistical fancy Josh 13.7 and not commanded in the word for what need of a Law against Theft if all things were common In the Supplication of this Petition we pray for all things needful for us in this present life not being measured by our own will but by the will of the Lord These things are 1. General concerning us all as 1. Peace and tranquility through which small things become great whereas by discord great things decay and come to nothing 1 Tim. 2.2 2. Seasonable weather that the heavens may answer the earth the earth may answer the Corn the Corn may answer us as is promised of God to such as he favoreth 3. Worthy and vertuous Governors of the Common-wealth by whose care Peace may be maintained 4. Healthfulness strength and ability of the people and the encrease of them to our mutual comfort and the dismaying of our enemies Psal 144.12 5. Victory over our enemies that rise up against us 2. Special viz. 1. An honest disposition to labor in our particular Callings to get and preserve such things as are for our maintenance he must not eat that will not work 2 Thess 3.10 no man is priviledged to be idle 2. Good success through Gods blessing on our labor 3. A charitble disposition in us to relieve the impotent poor for we pray for our not my daily bread 4. The Sanctification of the Creatures which is when we are sanctified that receive them for without this there cannot be a comfortable use of them 5. The blessing of God to make the Creatures nourishable unto us for neither they in themselves nor we in our selves have wherewithal to convert them to nourishment 6. Contentation and resting upon Gods Providence in our greatest wants and dangers 7. Humility and lowliness of minde because we are all beggars it is of Alms that we have any thing we have nothing of our own and without the Lords liberality we cannot be sustained In the Deprecation of this Petition we pray with submission to the will of God 1. Against unseasonable weather pestilent influences and vapours plague and all contagious diseases unhealthful constitutions and extreme poverty 2. Against idleness improvident Magistrates Invasion of Enemies and Civil War 3. Against discontent murmuring trust in the Arm of Flesh covetousness and worldly cares hard-heartedness prodigality unjust and unrighteous dealing and against all things that defile man and make the creatures unclean and accursed unto him as pride in abundance discontent in want negligence in mens callings unfaithfulness in dealing improvidence in getting Parsimony in hoording ingratitude in prodigally spending unmercifulness in not giving to the poor unthankfulness for Gods Creatures all abuse of the gifts of God and the like The Thanksgiving of this Petition is For all and every the benefits of this life both general and special even for all such things as before we prayed for and for freeing us from any evils wherewith we have been bodily oppressed yea we thank God that he hath hitherto so bountifully provided for us and others that we have a sufficiency for our present estate and do see his blessing in the getting having and using of all his Creatures for had we the Royalty of the whole world yet without the blessing of Almighty God miserable were our condition so that had we the fowls of the Air at command all the fish in the Sea in a net all the beasts of the Field at our shambles all Creatures in the world at our command and service yet had we need in all humility to address our selves to the Throne of Grace and say Give us this day our daily bread What have we that we have not Lord from thee Save our own Natural impurity Which poysons all the sustenance we take Vnless thou bless it for our Saviors sake Vouchsafe us Lord this day our daily bread Without which Staff of life Mankinde is dead One Crum for Jesus sake the Crums are all We crave the Crums that from thy Table fall Such Alms are precious when thou dost dispence Thy Blessing with those gifts of Providence §. 9. And forgive us our Trespasses as we forgive them that trespass against us IN this Petition we pray That God would freely forgive us all our sins and trespasses against his Laws as we do from the heart forgive the offences by men committed against us The word Trespasses in this Petition is by Matthew called Debts and by Luke Sins for sins are debts because we owe obedience of which we fail by sin and because as by debt a man is in danger of imprisonment so by sin of being cast into the prison of Hell whence Christ hath ransomed all Believers by paying the debt Thus the word Debt is a figurative kinde of speech taken from bargaining wherein God is resembled to the Creditor man is the Debtor the Law is the Bond or Obligation and Sin is that Debt of ours for which we stand bound to God by the Law which appears by this That in the Evangelists the words Sin and Debt are used promiscuously as Luke 11.4 compared with Mat. 6.12 Now sin makes us debtors unto God not that we owe it him for we are bound by the Law to the contrary obedience but because upon default of obedience unto God whereto we are bound by the Law we are bound for our sins unto punishment which is as it were a second debt Thus Christ calleth all our sins Debts Matth. 6. both Original and Actual both of Fact and of Omission because they make us debtors to God either of obedience or punishment which we are to pay Forgive us that is Seeing we are not able to pay the debts occasioned by our sins accept of the satisfaction made by the All-sufficient Lord Jesus and for his sake Let not our debts be required at our hands or any of them for the least of which we are never able to answer So that this Forgiveness here asked
our discharge in this life that we be not tormented in the life to come The Reasons why sin is called a Debt to man 1. Because we owe love which is thereby broken Rom. 13.8 2. Because we owe punishment for doing wrong Judg. 1.8 3. Because we owe satisfaction for the wrong done Lev. 6.4 These words As we forgive our debtors are added for these Reasons 1. That we may rightly desire remission of sins that is with faith and repentance a sign and token whereof is the love of our Neighbor 2. That when we finde in our selves true faith and repentance we may so have a certain argument and comfort in us that we are of the number of them to whom remission of sins is promised and that therefore we shall doubtless obtain the same All offences that are done to us of others may be reduced to these three Heads 1. Such as do onely displease us but bring no loss or hurt to us 2. Small injuries such as do not onely displease us but withal bring some little hurt to us either in our life goods or good-name 3. Greater injuries such as are not onely offensive to our persons but withal do prejudice our life and bring a ruine upon our estates both in goods and good-name The forgiveness between man and man is fourfold viz. 1. Of Revenge that is when we requite not evil for evil either by thought word or deed This belongeth to all men 2. Of private Punishments when men return not punishments for injuries done by way of requital though we cannot forgive wholly and perfectly yet we may truly and sincerely 3. Of Judgement when we judge not an injury done to be an injury 4. Of Satisfaction when it is due for some hurt done Now man is said to forgive man when he doth pardon either the wrong done Gen. 50.21 or the punishment appointed for the wrong 2 Sam. 19.23 or the satisfaction which the offender is bound to make Luke 7.4 or all of them as occasion is offered Mat. 18.32 The conditional words of this Petition are useful to us many ways viz. 1. To inform us that asking of pardon and testimony of Repentance go together he that receives the one must express the other for where God gives pardon there also he gives grace to repent and mercy is not granted but on condition of repentance Acts 2.37 38. 2. To teach us to forgive our brethren every day to renew our repentance and to humble our selves and to let us know That we are bound to forgive all persons Gol. 3.12 all sins Prov. 10. and at all times Mat. 17.22 when men offend us and that fully 3. To afford us a notable sign of pardon of sin namely our forgiving of and mercy to our brethren 4. To admonish us to beware of the common sin of this Age which is desire of revenge spite and grudging for if we forgive not we pray in effect that God would not forgive us yea we curse our selves 5. To discover unto us the gross hypocrisie of our Nature for so oft as we make this Petition we make profession of reformation of life in new obedience for this one branch of brotherly Reconciliation here professed doth presuppose our Conversion from all sin since true Repentance for one sin cannot stand with a purpose to live in any other 6. To stir us up to hunger after love mercy gentleness meekness and to endeavor to practice the same continually living in peace 2 Cor. 13.11 laboring to make peace Mat. 5.9 and shewing all tokens of love to our adversaries that they may assure themselves we have wholly forgiven them 7. To shew us the way how to keep true peace of conscience for ever for when we are at one with God and man we have a blessed peace and this is by calling upon God for the pardon of our sins every day and by following after peace with men in the practice of forgiveness and reconciliation which is never sincere without repentance 8. To acquaint us That no man living in malice can say the Lords Prayer as he ought to do Mat. 5.24 and that is a sign of grace to forgive Mat. 17.32 9. To exclude from pardon all such as persecute the Saints of God till they repent and practice as they pray in this Petition By this Petition we are taught 1. To bewail our carnal security going on from day to day in sin without thought of the debt thereby 2. To relye and settle our hearts in all estates in affliction temptation and death it self on the meer mercy of God in Christ by faith in his Blood for the pardon of our sins 3. Not to lie down in the sins we daily commit but renew our estate by true humiliation and repentance which consists in daily examination confession contrition supplication and conversion 4. To use this Petition as a remedy against despair which must not embolden any to sin presumptuously for the Lord hath said he will not be merciful to that man Deut. 29.19 5. That no man possibly can fulfil the Law for the Apostles themselves were commanded to ask pardon for sin every day whereby it is plain they could not fulfil the Law much less can we 6. In all godly maner to endeavor after what we pray for for it is gross also hypocrisie daily to ask the pardon of sin and still to continue in the daily practice thereof 7. Not onely to pray for the pardon of our own sins but of our brethrens also whereby we are taught that the good estate of their souls should be dear and precious to us In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins as 1. The knowledge of our sins without which the tongue may pray for pardon but the heart cannot Thus many poor and miserable souls ignorantly deceive themselves 2. Grace to acknowledge our sins for he that hides them shall not prosper Prov. 28.13 and all that know them do not confess them or else some way justifie themselves 3. Grace to be truly humbled for sin and that in the sense of Gods curse due for it else we are still in our sins and cannot pray to speed 4. Justification through the death and blood-shedding of Christ Rom. 4.25 That Christs righteousness may be made ours and our sins laid upon him for his mercies sake 5. Love and charity towards our brethren that God would give us a heart to be reconciled to them pardoning their offences against us The Deprecation of this Petition is against all things that may shut up Gods mercy and goodness from us as 1. Blindeness of minde and ignorance of our inward estate which is through ignorance of the Law 2. Hardness of heart which keepeth from repentance 3. Despair of Gods mercy and goodness which driveth from God to the Devil 4. Presumption which is the promising of happiness to ones self on false ground 5. Continuance in sin and the least opinion of
are the main instruments of other sins Prov. 23.33 3. That all civil Nations have detested these sins that we are unfit to keep any secret and become a scorn to the sober Gen. 9.22 4. That since Christ tasted gall and vinegar for us why should not we abstain from surfetting and drunkenness for him Remedies against Temptations to Despair of Gods mercy viz. 1. We must meditate That we were by Baptism received into the Church and it hath been to us the laver of Regeneration Tit. 3.5 2. That we once heard and believed the word and therefore we shall stand ever by this faith 2 Cor. 1.24 3. That our Election is in Gods keeping and therefore Satan can never steal it away Eph. 1.4 for that the calling of God is without Repentance and whom he loveth he loveth to the end Rom. 11.29 Joh. 13.1 4. That we know by our love of the brethren that we are translated from death to life 1 Joh. 3.14 That we desire to believe in Christ and to run the ways of his Commandments Mark 9.24 5. That we hate sin with an unfeigned hatred 1 Joh. 3.9 and that we are sorry that we can be no more sorry for our sins which to us is an argument of faith 2 Cor. 7.10 6. That Christs Merits are far greater then our sins and he is the propitiation for our sins Joh. 1.29 7. That though the righteous fall yet he shall rise again for God supporteth him with his hand Psal 37.24 8. That the Spirit doth though very weakly witness to my Spirit that I am the childe of God Rom. 8.16 Remedies against Temptations to presume of Gods mercy 1. We must meditate That God bids us not be high-minded Rom. 11.20 and that Security destroyeth more then any Sin Luke 17.26 2. That he is blessed who feareth always Prov. 28.14 and that we must work out our Salvation with fear and trembling Phil. 2.12 3. That as God is a God of Mercy so is he also a God of Justice Deut. 9.20 4. That the more I presume the more subject I am to fall Luke 22.33 34. and Satans main weapon to vanquish me is this That God is merciful Rom. 6.15 5. That the longer we continue in sins the more hardly may we leave them 2 Sam. 3.16 6. That even David prayed to be kept from Sins of presumption Psal 19.13 In praying that God will deliver us from evil we desire 1. That he would send no evil on us but deliver us from all evils present and to come both of crime and pain 2. That if he send on us any evils that he would mitigate them in this life and turn them to our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fully and perfectly deliver us and wipe away every tear from our eyes By Evil is not meant Satan onely for it comprehendeth all our Spiritual Enemies and that for these Reasons 1. The Title Evil is not onely given to Satan but to Sin also Rom. 12.9 and to the World 1 Joh. 5.19 and to the Flesh that is the corruption of our Nature for that is the evil treasure of the heart Mat. 12.35 2. That advantage which the Devil hath against us is by the World the Flesh and Sin as his Agents and Instruments in Temptation against us and therefore with that evil one the Devil Sin the World and the Flesh must be understood That which we pray for we must endeavor to practice and therefore our special care must be 1. To resist the Devil and to keep our selves from the assaults of Satan unto Sin 2. To beware of all Satanical practices by using Charms seeking to Witches or the like as means of help in any distress This is gross hypocrisie to pray against the evils of Satan and to give our selves to the practice of them 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil nor to meddle with it or him without a warrant and calling from God to whom we must betake our selves by humble and earnest prayer 4. We must avoid the company of evil persons Prov. 1.10 Gen. 39.10 5. Not live in places where evil is practised though we might gain much by it 2 Cor. 6.17 6. We must take heed of evil speeches which may corrupt our selves and others Eph. 4.29 7. We must hide Gods word in our heart that we do not sin against him Psal 119.11 In these words of this Petition we pray against Satans slights policies which he exerciseth against all men but especially against Gods children for their ruine destruction They are many but these six are most dangerous policies of Satan which we are as well to watch as pray against 1. When men have many good things in them as knowledge in the mystery of Salvation beside Moral vertues then the Devil labors that concupiscence may still raign in their hearts by their living in some sin or other whereto they are naturally enclined 2. When Satan cannot procure some strong Corruption to raign in the childe of God then he labors to get him to commit some offence or sin whereby the Name of God may be dishonored his Profession disgraced his Conscience wounded and Gods children offended 3. When the childe of God is faln into any sin then the Devil labors to to cast him asleep therein that he may lye in it without remorse and so never repent 4. When the Lord vouchsafeth to men the means of Salvation then Satan labors to make the same void and of no effect that so they may not onely miss of Salvation but be condemned the more deeply for the neglect and contempt of the means 5. When he cannot work his will inwardly in their souls as he desires then he essays to do them mischief by some outward Satanical operations Thus he plagued Job 6. Satan labors to bring Gods children to some fearful and miserable end not so much for the bodily death as in regard of the inward horror and terror of Conscience for the extremity of his power and malice at a mans last gasp he hopes will be most powerful and if he be not restrained he will endeavor to make him dye in presumption or despair How many ways God is said to deliver us from evil viz. 1. By preserving us from committing sin Gen. 20.6 and by freeing us from Judgements due unto sin 2 Sam. 12.13 2. By keeping us from the hurt of sin and afflictions Psal 91.13 and by turning all those sins which we commit and the afflictions which we sustain to our good Psal 51.1 119.67 71. 3. By bridling Satan that he cannot subdue us Rom. 16.20 4. By giving us his holy Spirit that by a lively faith we overcome all evil Rom. 8.2 5. By no means Mat. 4.2 by small means 2 Kings 4.3 by ordinary means Josh 5.12 by extraordinary means 2 Kings 6.16 contrary to all means Dan. 3.25 6. By
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
it self to be God 2. Against those who imagine the Creatures either all or some to spring from the very Essence or Nature of God deriving it self as they speak into others by propagation 3. That all prophane unworthy and idolatrous cogitations of God may be excluded 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature 6. Incomprehensible or Immense for 1. He cannot be comprehended in the cogitation of any creature 2. The Deity cannot be comprehended or circumscribed in place in space or any limits that is his Essence is Immense neither to be extended nor divided nor multiplied Therefore it is all every where one and the same 7. Most perfect in himself 1. Because he onely hath all things which may be desired to perfect felicity and glory 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things 3. Because he is not for himself onely but also for the creating preserving guiding and furnishing of all and every Creature so sufficiently that he alone doth give to all of them all good things meet and necessary for them as well eternal and heavenly as terrene and temporal neither yet doth depart from any part of his power or his happiness 8. Unchangeable 1. His Essence and whatsoever is proper thereto cannot be augmented or diminished 2. His Nature and Will cannot be changed 3. Himself hath no need to transport himself from place 9. Omnipotent 1. That whatsoever he will or whatsoever not impairing his Nature or Majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty or labor even with his onely beck and will 3. That all the force and power of working and effecting any thing is so in God onely that there is not the least ability or efficacy of any Creature but what he continually imparteth and preserveth at his pleasure The five Properties of God which ought to stir us up to obey him contained in the Exhortation to obedience annexed to the second Commandment 1. He calleth himself our God that is our Maker and Savior and the Author of all good things hereby advertising us what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry 2. Mighty that is in power as well to punish the obstinate as to reward the obedient 3. A jealous God that is a most sharp defender of his own Honor wonderfully displeased with such a revolt from him or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity even to the fourth degree and descent if they partake with the sins of their Ancestors 5. He saith that He is a God which sheweth mercy unto Thousands c. here he extendeth his punishments unto the fourth Generation but his mercy unto Thousands thereby to signifie That he had rather shew Mercy then Anger and so by this means to allure us the more to love him and worthily excluded is that man who abuseth such Infinite Mercy The use we are to make of the description of God 1. As God is a Spirit let us worship him in Spirit and abhor Images and Idols 2. As he is a Spirit let us not be offended or stumble at this That we never see him calling it therefore into question whether he be or not when we are Spiritual we shall see him as he is Joh. 3.4 3. Let us acknowledge from whence we have our being and life Acts 17.28 4. As he is Infinite let us in no place adventure to sin on any vain conceit because it is secret for wheresoever we be God is present 5. As he is most Holy let us prefer Holiness as the greatest excellency without which no man shall see God 6. As he is onely wise let no man use his wit secretly and closely to contrive evil against his brother or by any unlawful policy to circumvent him 7. As he is most Just let no man presume to go on in sin hoping for mercy without repentance 8. As he is most Merciful let no man that is cast down for his sins despair 9. As he is Almighty let us fear him and put our whole trust in him in all times of danger and distress 10. As of whose days there is no beginning nor ending let us be humbled in the Consideration of Gods Eternity seeing our selves are so momentary The Attributes of God are the main Supporters of our faith as thus 1. His Holiness makes the believer approach before him in an utter abnegation of himself and in the mediation of Christ knowing that in himself he is all over polluted and defiled with sin 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity even against his own sense and natural Reason knowing that God is wisest and best knoweth what estate is fittest for him 3. His Truth makes the Believer judge him who hath promised that which he believeth to be faithful and true he that believeth hath sealed that God is true Joh. 3.33 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children of things which seem impossible 5. His Mercy makes the Believer believe the pardon of his sins being fully perswaded that he is infinite rich in mercy otherwise he could not believe the pardon of his sins When we read in Scripture of eyes ears mouth face hands heart head arms and feet ascribed to God we must not imagine that God is like unto us or hath a bodily shape whereas he is a Spirit or that these parts are ascribed to him properly but only for our better capacity and understanding signifying unto us his gracious Attributes as by his eyes his Omnipresence by his mouth his Word by his hands his Providence by his arms his Power and by his face 1. The invisible Nature and Essence of God Exod. 33.23 which no mortal man can see and live 2. The Favor of God as also all his Benefits Deliverances and Graces Dan. 9.17 Psal 80.3 3. Revenge and Punishment and the signs of his Anger Lev. 20.3 4. The place of Gods Worship where his face and favor is perceived through delivery of the Doctrine of Godliness From this was Cain banished Genesis 4.14 Hereof David complains 2 Sam. 26.49 Now to believe in God Almighty is to be believe in such a one 1. Who is able to do whatsoever he will 2. Who doth all things even with his beck and word onely without any difficulty 3. Who alone hath power to work all things and is Author of that power which is in all his Creatures 4. Who is also unto me Almighty and both can and will
our Mediator is a Pacifier and Reconciler of God and Men as well by merit and desert as also by efficacy and forcible operation that is a middle person between God offended and angry with and for sin and mankinde offending and subject to the wrath of God To reconcile men unto God restoring them into favor causing men to love God and God men and that by making intreaty and satisfaction to Gods Justice for them and applying forcibly and effectually unto them his Satisfaction or Merit Regenerating them that they may cease from sinning and hearing their groans and petitions when they call upon him And it was necessary that our Mediator and Deliverer should be such a one as was very Man and that perfectly just too because the Justice of God requireth that the same Humane Nature which hath sinned do it self likewise make recompence for sin and because he that is himself a sinner cannot make recompence for others 1 Pet. 3.18 And that he should be also very God that he might by the power of his Godhead sustain in his flesh the burthen of Gods wrath Isa 53.3 and might recover and restore unto us that Righteousness and life which we lost 1 Joh. 1.2 You that Believe in Merits of your own And Sacrifice unto the God Vnknown That think a Pardon sent from Rome can make A Sin no Sin even for Saint Peters sake That do believe in Antichrist and hope To finde or make a Savior of the Pope Fall down before your Dagon But let all That profess one Faith Apostolical Believe in God and by one Faith accord In Jesus Christ his onely Son our Lord. § 4. Who was conceived by the Holy Ghost Born of the Virgin Mary CHrists flesh was conceived by the Holy Ghost not that he transfused or passed his substance into the flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with Original sin for he could not be conceived in such sort by the Holy Ghost that his flesh should issue from the Spirits substance And this blessed Virgin descended of the Linage of David to answer to the Divine Oracles as also for that our Faith might be the mor◠confirmed to believe he was the very Messias promised to descend from the loyns of Abraham and David And in that this hapned in the Reign of Augustus very observable is the completion of the Divine Oracles and justly to be condemned the blindeness of the Jews Nor less deceived are they which hold the Virgin Mary to have been conceived without Original sin contrary to the tenor of the Scriptures and her own confession who acknowledged her self to have needed a Savior Luke 1.47 for she was born after the common course of the Nature of man and what need was there that Christ Jesus should be conceived by the Holy Ghost if he might have a pure conception free from Original sin without it Neither is it necessary to Salvation to believe it as an Article of Faith That Mary the Mother of Christ lived always a Virgin In the Humanity of Christ six things are principally considerable viz. 1. His Conception and Nativity 2. His Death and Passion 3. His Burial and Descension into Hell 4. His Resurrection 5. His Ascension into Heaven and his sitting there at the right hand of the Father 6. His coming again to Judgement Touching the conception or Nativity of Christ these six things are to be observed 1. That the News thereof was brought by an Angel 2. That he was conceived by the Holy Ghost that is by the power and vertue of it 3. That he was Born of a Virgin 4. That the Mother of our Lord was espoused to a man 5. That the blessed Virgin was of the Linage of David 6. That he was born in the time of the Reign of Augustus In the Angels Annunciation observe these three things 1. The Salutation which declared the free love of God to the Virgin 2. The delivery of the Message That of her should be born the Son of God 3. That she should be overshadowed by the Divine Power of the Holy Ghost Christs conception by the Holy Ghost signifieth three things viz. 1. That the mass of his Humane Nature was created or formed in the womb of the Virgin miraculously and beside the order of things disposed of God in Nature by the immediate operation of the Holy Ghost without the substance of man 2. That the Holy Ghost did in the same moment and by the same operation cleanse this mass and from the very point of the conception sanctifie it that is he caused that Original sin should not issue into it 3. The Union of the Humane Nature with the Word or the uniting of his flesh unto his Godhead Christ was conceived by the holy Ghost for these Reasons 1. Lest being born of flesh he should not be clean 2. That he might be a pure Sacrifice and sufficient Ransom for our Redemption 2 Cor. 5.12 3. That being pure and holy he might purifie us of all sin that he might also sanctifie us by his sanctity and holiness 4. That we may know he spake the very will of his Father that whatsoever this Son speaketh is the will of God and the Truth Christ was born of the Virgins substance chiefly for these Reasons 1. That we may know Christ our Mediator to be the true seed of David 2. That the Prophesies might be fulfilled Gen. 3. 49. Isa 7. That it may certainly appear unto us That this Jesus born of the Virgin is that Messias promised to the Fathers 3. That this Christs birth of a Virgin might be a Testimony that he is pure and without sin sanctified in the womb of the Virgin by the vertue of the Holy Ghost 4. That it might be a sign or figure of our Spiritual Regeneration which is not of blood nor of the will of the flesh nor of the will of man but of God Joh. 1.13 For what Reasons the Mother of our Lord was espoused to a man 1. That hence the honor of marriage might be commended unto us 2. That the chastity and good name of the Virgin might be provided for 3. That Joseph might be as a Guardian to the Virgin as a Foster-father to the childe 4. Lest the blasphemous enemies should say That the Christ of the Christians was unlawfully born To believe in the Son of God conceived by the Holy Ghost is to believe 1. That he was made man after a marvellous maner and that he was made one Christ of a Divine and Humane Nature 2. That he being so holily conceived and born doth purchase for us the right and power to be the Sons of God In this Article of the Creed we believe 1. That there be two Natures in Christ our Mediator that in one and the same Christ are Properties diverse and contrary Divine and Humane Finite and Infinite Passible
consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
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
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
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
Satan doth labor with to weaken shake cut down the Faith of Gods children viz. 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked how imperiously and prosperously they domineer and revel it in the world whilest himself lies trampled on by their Insolencies Oppressions and Prophane Censures But this the childe of God may repulse by considering and understanding with David the end of these men how suddenly they are destroyed perish and come to a fearful end 2. He curiously observes all seasons and advantages therefore if he findes us cast down with some sad and heavy accident he presently afresh represents unto the view of our Consciences the many and great sins of our unregeneration in their foulest shape to cause new unnecessary doubtings distrusts and fears to loosen the hold of our Faith But this the childe of God must repel by reflecting on his All-sufficient Savior 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness and eternal enjoyment of endless joys in Heaven Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation and of the attainment of that excellent weight of glory But this the childe of God must resolutely repel by the power of Prayer knowing that God who hath promised is Omnipotent and able to perform Faithful and true and will perform 4. If Satan by the violence of some temptation be able to hale us again into some gross sin to which we were principally obnoxious before our Calling then from thence he draws and enforces upon us discomfortable and Faith-killing Conclusions and presently infers upon such relapses that we have deceived our own Souls that our Holiness is but Hypocrisie our Faith but Temporary and our Conversion but Counterfeit But this the childe of God must overcome by speedy renewed sound Repentance The two main pillars which support our Faith in the recovery of Grace 1. One without us which is the Author of Grace even God in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man still remaineth to move him to renew his Spirit and that is even his own free mercy and goodness 2. The other within us that is the Seed of Grace which is not corruptible but incorruptible 1 Pet. 1.23 called The seed of God 1 Joh. 3.9 which is the holy Sanctifying Spirit of God and compared by Christ to a Springing well whence flow Rivers of water of Life Joh. 7.38 39. whereby Supply and Repair of Grace if it fail by reason of infirmities may be made renewed and recovered through Repentance How Faith and Hope differ 1. Faith embraces the present benefits of God and his Will towards us Hope embraces the effects and fruits which are to come of this present and perpetual Will of God 2. Faith is that which maketh those things to be which are hoped for and which sheweth those things which are not seen but Hope that is seen is not Hope for how can a man hope for that which he seeth Wherein Faith Hope agree viz. 1. In the Author and Worker of them both which is Gods Holy Spirit For as Faith is a fruit of the Spirit Gal. 5.22 so we abound in Hope through the power of the Holy Ghost Rom. 15.13 2. In the common matter for both of them are saving and sanctifying Graces As we are saved by Faith Eph. 2.8 so also by Hope Rom. 8.24 And as by Faith the heart is purified Acts 15.9 so he that hath Hope purgeth himself 1 Joh. 3.3 3. In the Ground of them both being grounded on the Promises of God 4. In the Properties of Assurance and Patience Heb. 6.11 10.22 5. In Continuance which is onely till they have brought us to the possession of the Inheritance promised 1 Cor. 13.13 in which respect Love which continueth even in Heaven is preferred before them both 6. In many excellent Effects as A clear and quiet Conscience An utter denyal of a mans self A casting himself wholly on Gods grace A patient bearing of Crosses and perseverance unto the end The childe of God may not doubt of his Salvation for these Reasons 1. Because it favoreth the Opinion of the Papists against the Truth 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear 3. Because it doth quench the motions of the Spirit and all goodness 4. It taketh away our Patience in Troubles and willingness to undergo them 5. He that doubteth hereof bewrays his ignorance of Gods Word and his unbelief A man may ought to be certain of his Salvation from these Arguments 1. From the Example of Job Job 19.95 2. From the words of Paul 2 Cor. 5.1 Rom. 8.14 3. It was Pauls own perswasion of himself Rom. 8.38 4. The Spirit is the Earnest of our Inheritance Eph. 1.14 5. He that believeth shall be saved Mark 26.16 Joh. 3.16 We may be assured that we are the children of God by these five infallible Signs 1. By the Testimony of Gods Spirit 2. By a stedfast Faith in Gods Promises 3. By a daily dying unto sin 4. By a profitable keeping of Gods VVord 5. By a careful observation of all Gods Commandments We may be assured that we have the Spirit of God dwelling in us if we finde and feel in our selves 1. A more love and desire to good things then to evil and a loathing and hatred of all sin because it is sin 2. The fruits of the Spirit as Love Joy Peace Long-suffering Goodness Gentleness Faithfulness Meekness Temperance Sobriety Chastity Holiness Uprightness and such like Two ways to encrease Assurance viz. 1. By the Promises the sure Word on which Faith is built 2. By the fruits of Sanctification in our selves Now when we finde these languishing we should go to the first and the other will be encreased by it We offend about this Assurance three ways viz. 1. By doubting of our Salvation as the Papists teach others to do 2. By Infidelity not being throughly perswaded of the goodness of God nor believing his Promises 3. By grounding our Hope upon our own unworthiness sins infirmities and so not upon God Six Considerations to help Faith in comforting the soul viz. 1. God justifies the ungodly 2. Christ is made Righteousness to us 3. The Pardon is general 4. God takes delight in shewing Mercy 5. His Mercy is Infinite 6. Christ came to pardon the greatest sins Certain Instances of Faith guiding a man in difficult cases 1. In confessing of Christ as in many of the chief Rulers Joh. 12.12 2. In praise with men as in Paul 3. In case of Profit as it should have been in Saul touching the fat Cattel and in Balaam Judas Gehazi Achan c. 4. In case of Safety and Danger as in Saul and the Philistims and in Joram Jer. 42. 43. 5. In great Fears as in Stephen
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
20.6 or the holy Names therein to Conjuration 10. By teaching falsly in the Name of the Lord as the false Prophets did saying Thus saith the Lord. 11. By ascribing Power Greatness c. to our selves as Nebuchadnezzar Herod and the Princes of Tyre did Dan. 4. Acts 12. Jer. 27. 7. Vain Protestations and Asseverations that is the needless use of them when some earnest occasion doth not urge hereunto Against those as against Swearing doth Christ direct his speech Mat. 5.37 That our Swearing may be lawful it is required 1. That we Swear onely to such a Truth as we know to be so for although it be a Truth to which we Swear yet if we know it not so to be we are perjured because we Swear contrary to our Conscience 2. That we Swear according to the known intent of him unto whom or before whom we Swear for if we Swear in doubtful words having another meaning then we know him to have before whom we Swear we abuse the Ordinance of God 3. This being a part of Gods Worship we must do it with great fear and reverence 4. We must Swear onely things lawful and possible otherwise we but mock God who cannot be mocked 5. If we Swear for the performance of any lawful thing by the Assistance of God we must be careful our Oath be not frustrated The Vertue of this Commandment consisteth in the right and honorable usage of Gods Name the parts whereof were formerly named but here explained viz. 1. The Propagation and spreading abroad of Gods true Doctrine not that onely by the publike Ministery of the Word but that instituting and instructing which appertaineth to every one privately in his place being bound to bring others to the knowledge and Worship of God Deut. 4.9 2. The Celebration lauding and magnifying of God which is a commemoration and recounting of Gods Works and Properties joyned with a love and admiration of them 3. The Confession of the Truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his Will certainly known out of his Word Rom. 10.10 4. The Zeal of God which is an ardent love of God and a grief for any reproach or contempt which is done to God and an endeavor to put away that reproach from the Name of God and to avoid sins our selves and to banish them from others 5. Invocation which is Prayer whereby we crave of the true God none other blessings then God hath commanded us to ask of him onely made in true Conversion by Faith and in a full perswasion of Gods Promises for the Mediators sake Psal 105.1 6. Thanksgiving which is to acknowledge what and how great Blessings we have received of God and to yield unfeigned Obedience unto him to the utmost of our power Col. 3.17 1 Thess 5.18 7. Right and lawful Swearing the maner whereof hath been already touch'd and yet remains to be further opened Again Gods Name is honored 1. By our deeds of Piety Praying Reading Hearing Preaching c. also of Charity 2 Cor. 8.19 And when we confess and defend it as the Martyrs did Now that our deeds may be good these Properties are required 1. They must be frequent and often 2. They must be done in sincerity and truth that is from the very heart with an aim at this onely end That God may have glory 3. In Faith that is by persons believing and in assurance of being accepted in all our devotion Heb. 11.6 4. The Doer must be separate from sin that is not live impenitently in or make a trade of any sin 2. By our speech as herein we are priviledged beyond all other earthly Creatures And this is the right use of the tongue as 1. When our talk is not corrupt but tending to the edification of others 2. When we speak Reverently of the Name of God Phil. 2.10 3. When in all things we make Conscience of speaking the Truth Josh 7.19 4. When an Oath is rightly taken or a Vow rightly made for this is a special part of Gods Service Deut. 6.13 Jer. 4.1 5. When we speak of the Word of God to edification Psal 37.3 Deut. 6.7 6. When we speak affectionately and thankfully of the Works of God to others Psal 107.8 yea of his Judgements upon our selves Job 1.11 3. In the Thoughts and Desires of our hearts which is when even here we are enslamed with a love and reverence of his holy Name and do burn with a desire of his glory above all things Without this the outward reverence is nothing at all in Gods acceptation 4. When we labor to bring others to the glorifying of Gods Name Matth. 5.16 extending our care to others by all means possible and lawful to win them to the praise and glory of God Christian Confession of the Truth being also a special vertue of this Commandment as whereby Gods Name is highly honored is twofold 1. Open when a man boldly confesseth the Truth or his Faith before the Adversary even to the death This is the highest degree of Confession 2. Implicite when a man to keep his Religion is content to forsake his Countrey Friends and Goods This is a lower degree thereof yet acceptable to God Two special Times in which Confession of our Faith is to be made 1. When we are examined touching our Religion by them that are in Authority 2. When in the want thereof Gods glory is directly impeached the Salvation of men hindred the Truth obscured Error enboldned and our Neighbor offended Unto the Confession of the truth and consequently to this Commandment is repugnant 1. Denial which is 1. An universal and general Defection from true Religion This Denyal is proper only to Reprobates and Hypocrites 2. Special and Particular committed through error not voluntary neither purposed through fear and humane frailty This may happen to a childe of God as in Peter When a man is forced to deny his Religion his offence in deed and in truth is voluntary though some otherwise think it to be a mixed action for compulsion doth not reach to the Will but to the outward man and serves to draw forth a consent and when consent is yielded he denies his Religion voluntarily for voluntas non potest cogi 2. Dissimulation or Dissembling and hiding of the Truth when as Gods glory and our Neighbors safety requireth a Confession thereof Hereof are they guilty who out of novelty curiosity or for fashions sake dare be present at Idolatrous Service for it is not lawful for any man being urged to go to Idol-Service and hear Mass though he keep his heart unto God The Corinths might not go into the Temple of Idols though not partaking with Idolaters in their Worship 1 Cor. 8. Chap. 10. 3. The abusing of Christian liberty or giving offence in things indifferent to confirm errors in the mindes of the Adversaries or of the weak to alienate them from true Religion Rom. 14.15 4. All Scandals and
whereof are not quite extinct in us by sin for every man thinks reverently of God by Nature 3. At the first conceiving of them the party is smitten with an extraordinary fear his flesh is troubled and oftentimes sickness and faintings do follow Unclean thoughts which have their residence in the minde of man are of two sorts viz. 1. Inward and such as have their Original from the flesh and arise of the corruption of mans Nature though stirred up by the Devil These at the very first conceiving are our sins though they have no long abode in the heart 2. Outward and are such as have relation to an outward cause or beginning Of which sort are those evil thoughts that are conveyed into the minde by the Devil and if we take no pleasure in them nor yield consent unto them they are not to be accounted our sins but the Devils by whom they were suggested Divers are the kindes of wicked Thoughts These three are the most common viz. 1. Voluptuous set upon Vanities Pleasures Delights Sports and such like 2. Ambitious set upon Pride aspiring after Honor who shall be greatest 3. Malicious enviously bent towards others seeking to do Mischief The Conditions required in Wishing Evil against others that our Thoughts may not be evil viz. 1. All Imprecations or evil Wishings which are made absolutely without some Prophesie or special Revelation are Sins 2. They must be done without private hatred and desire of Revenge 3. They must be done in respect of Gods glory onely and the preservation of the true Church 4. We must not imprecate or wish evil as it is an evil as it is the Destruction of them against whom we wish it Two special Rules to guard and keep the heart safe from evil thoughts 1. That the Word of God dwell plentifully in us by daily meditation of the Commandments Promises and Threatnings revealed in the same 2. To establish our Thoughts by counsel Prov. 20.18 that is not once to think or conceive so much as a thought but upon advice and direction taken at God and his Word This Rule we must practice in the use of our Senses Speeches and Actions Can man be when the Heart gives not consent Guilly the Breach of this Commandment 'T is so for since our Parents fell we all Are subject to this Sin Original â—et so as first we must take pleasure in This new conceived Embryo of Sin â—r if we hate the Thought strive to reject The Motions that do on our Hearts reflect The Sin is Satans and not ours for we Not tickled with this thought of Sin are free CHAP. VI. Of Gods Love to Man of Election Creation Redemption Vocation Justification Sanctification Adoption Regeneration Conversion from Sin to Good Works Repentance and New-Obedience I. THe greatest Evidence of Gods Love that could be given consisteth in the Forgiveness of Sin which is well known to all that know the end of Christs coming which was to save Sinners 1 Tim. 1.15 and the extent of this Love of God reacheth to all Sins except that against the Holy Ghost which neither is unremissable in its own nature as it is sin but as the party so sinning is uncapable of Repentance and consequently of Mercy so that there is no sin that excepted but cometh within the compass of Gods Mercy and Pardon upon Repentance The Reason is because the Mercy of God is greater then all sins whatsoever and the Sacrifice of Christ is a sufficient Price of Redemption for all his blood cleanseth from all sin 1 Joh. 1.7 From this extent of Gods Love it may be well inferred That Mans destruction is of himself either because he maliciously despights the Spirit of Grace or wilfully rejects the offer of Pardon In the order of Redemption God hath made mans sin pardonable but man by his impenitency makes it not to be pardoned for God excludeth none from the participation of his Mercy his Pardon being offered to all which yet must be understood of Gods outward Dispensation and Manifestation of his Mercy by the Ministery of the Word wherein no difference is made betwixt persons nor exemption of any So as it calleth not into question the Secret Counsel and Eternal Decree of God Again it must be known That it is to be referred to the several degrees sorts and conditions of men betwixt which God maketh no difference as Honorable Mean Rich Poor Learned Unlearned Old Yong Free Bond Male Female Magistrate Subject c. Lastly it is to be applied to the All sufficiency of Christs Sacrifice which is available to take away the sins of the most notorious sinners that can be as well as any other sinners Gods love to Man appears both 1. In this life 1. Before the Fall in making us after his own Image 2. After the Fall by repairing his Image again in us which we had lost 2. In the World to come by crowning us with Immortality for the Goodness of God endureth for ever Psal 103.17 Gods love to Man opened in the Scripture by these degrees viz. 1. God hath no pleasure in the death of the wicked but that the wicked turn from his way and live Ezek. 33.11 2. That he deferreth mitigateth and taketh away punishments inviting all men to Repentance 3. That he debaseth himself to relieve our infirmities by his Spirit Word Sacraments and Miracles 4. That he embraceth with singular love his Chosen so that he saveth and delivereth them for ever from sin and all Evils and comforteth all in Afflictions Rev. 7.21 5. That he chose rather to bring to pass this our Delivery even by the Incarnation and Death of his onely begotten Son then that all Mankinde should perish Joh. 3. 6. That he promiseth and performeth all those things of his own free goodness Exod. 34.19 7. That he doth those things towards sinners not onely unworthy of them but even his Enemies Rom. 5.10 Two things which highly commend Gods love viz. 1. The Freeness of his Grace which is every way so free that the Goodness which he sheweth to his creature is altogether of himself and from himself Joh. 3.16 Rom. 5.10 when there was none to mediate for us Gen. 3.15 God offered Grace and freely gave his Son to be a Mediator This is to be opposed against mans unworthiness 2. The Riches of his Mercy which are unutterable unconceiveable according to Gods Greatness so is his Mercy Infinite and reacheth above the Heavens so as he may be said to be Rich in Mercy Eph. 2.4 Abundant in Goodness Exod. 34.6 This is to be opposed to the Multitude and the Heinousness of our Sins God is Rich in Love and Mercy to Man divers ways viz. 1. Because he doth perform more effects of his Love in regard of himself then we have need of or our misery require for to the Remission of sins a simple Pardon had been sufficient but hereto he addes the gift of his Son by his death to satisfie for us by his
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
of God 2. The Flesh striveth to follow its own pleasures and wicked affections but the Spirit giveth it self to this one thing That it may obey God and set forth his Glory 3. The Flesh is full of distrust and impatience but the Spirit humbleth it self under the mighty hand of God resteth in his Mercy and fashioneth it self unto his Will 4. The Flesh holdeth us down in these earthly things but the Spirit lifteth us up into heaven The Spirits defensive weapons to fight with the Devil in the combat of the Flesh viz. Eph. 6. 1. The Girdle of Verity that is Constancy in the Doctrine and Truth of God 2. We must stand fast having our loyns girt about with Verity which is to be grounded in the setled Truth of Gods Word without inconstancy 3. We must put on the Breastplate of Righteousness which is a setled purpose not to displease God in any thing though never so seeming good in it self 4. We must have our feet shod with the Preparation of the Gospel of peace which is a constant resolution to profess the Truth should it cost us all the world can yield us 5. Above all to take the shield of Faith which is such a Faith as relieth wholly on God in Christ with particular application which will quench the fiery darts of the wicked 6. To take the Helmet of Salvation which is to stand assured that our Salvation is sealed up unto us which assurance will enable us to withstand all the assaults of the Devil The Spirits offensive weapons to fight with the Devil in the combat of the Flesh viz. 1. We must get the Sword of the Spirit which is the Word of God wherewith our Head and Captain Christ did repel the Devil 2. We must Pray with all maner of Prayer and Supplication in the Spirit and watch thereunto with all perseverance The maner how we must behave our selves in this combat of the Spirit with the Flesh viz. 1. Kill sin in the very conception otherwise it will grow from motion to liking from liking to consent from consent to action from action to custom from custom to hardness of heart and thence to the heighth of all impiety 2. Be sure to put no confidence in thine own strength 3. Believe not the Devil though he bring Truth in his mouth 4. Be careful ever to make resistance to it either by weakning the ability of sin by taking away all occasion to sin and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it or else by opposing the contrary vertue to sin 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin but rather the gripings of Conscience with the pain of Resistance 6. Thou must be careful to finde out the subtilties devices and sleights of the Devil by which he doth assault thee very cunningly 7. When once thou hast given the Devil the foil the Flesh will be the less able to assault thee and thou the more able to resist it but then be sure still to stand well upon thy guard and keep diligent watch The weapons whereby Satan labors to wound our fervency and faithfulness in the duties of Holiness and to hinder the entire exercise of the Graces of Sanctification viz. 1. Prosperity and freedom from discomforts and misery thereby to beget in our hearts worldliness and security the two great and dangerous Consumptions of Spiritual Life the one makes us insensible of Gods Mercies and our own Happiness the other of Gods Judgements and our own Misery 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace by making us cold and negligent or onely formal or cursory in the daily examination of our Consciences and in the exercise of holy duties whereby there ever follows a languishing and decay of the Life of Grace 3. By casting us upon ungodly and prophane company which hath a secret bewitching power to transform others into their own fashions and conditions yea to make them sometimes to condemn their former forwardness and zeal in the service of God 4. By putting into our heads some inordinate plot and forecast for preferment and greatness and then farewel zeal farewel Gods children yea his Service yea and himself too for we then think we mis-time our imployment if we make bold to borrow any from Policy to bestow it on Religion The Signs whereby the Son of God may be discerned from a childe of the Devil 1. Truly to believe in the Name of the Son of God 2. An hearty desire and earnest endeavor to be cleansed of his corruptions 3. The love of a true Christian because he is a true Christian The true Testimony of our Conscience may be discerned thus viz. 1. By the grief of heart for offending God called Godly Sorrow 2. By a resolute purpose of the heart and endeavor of the whole man to obey God in all things 3. By savoring the things of the Spirit that is by doing the works of the Spirit with joy and alacrity of heart The working and property of saving Grace vouchsafed peculiarly to Gods Children which doth translate them from the corruption of Nature to a state of supernatural Blessedness may be thus conceived understood viz. 1. It seats it self in the heart 2. It is dispersed over all the powers and parts both of Soul and Body over all the actions and duties whatsoever that are required of man 3. It softneth and changeth the heart and purgeth the inmost thoughts 4. It awakes the Conscience and makes it tender and sensible of the least sin 5. It sanctifieth the Affections and conforms the Will unto the Will of God 6. It illightens the Understanding with Saving Knowledge 7. It stores the Memory with many good lessons for Comfort Instruction and Direction 8. It seasoneth the speech with Grace 9. It so rectifies and guides all a mans Actions that they proceed from Faith warrantable out of Gods Word accomplished by good means and wholly directed to Gods Glory 10. It kindles in us a desire and zeal for the Salvation of the Souls of others especially of all those that any way depend upon us The Signs of the Sanctified or the Signs whereby all men may certainly know whether they are Sanctified Regenerated and shall be saved viz. 1. A Separation of themselves from wicked and prophane men and a purging themselves from the sins of the Times 2 Tim. 2.21 2. The Integrity of Soul sincerity and uprightness in heart in the whole course of Gods Worship Job 1.8 3. A reverent hearing and careful practising of Gods Word and a keeping of his Covenants Exod. 19.5 4. A Soul-ravishing delight in his Word with often and fervent Prayer 5. A Love to Gods Children and a zeal of his Glory 6. A Denial of our selves and a patient bearing of the Cross with profit and comfort 7. Faithfulness in our Callings with a just and
Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
By Consent or Assistance so Saul in keeping the garments of them that stoned Stephen 4. By Provocation this Paul forbids Eph. 6.4 5. By Negligence or Silence of this too many Ministers are guilty 6. By Flattery when men sooth up others in Sin 7. By Connivance or slight Reproof so Eli in rebuking his Son 8. By Participation so such as are Receivers of Thieves are guilty of Theft 9. By Defending another in his Sin Why the Infirmities of the Saints are recorded in Scripture viz. 1. Not to disgrace them but to keep us from a vain opinion of our selves that we presume not on our own strength 2. To make us the more careful to look to our steps that we slip not as they did for fear we cannot rise as they did it is easie to fall but hard to rise 3. Having faln as they did we should by their Example learn to rise as they did having like Sins we should have like Repentance that we may have like Forgiveness Now the Sin against the Holy Ghost whereof he is the object not in regard of his Essence or Person but in regard of his Office or Operation consisteth of these Degrees viz. 1. A rejecting of the Gospel Heb. 8.29 2. A spightful rejecting thereof under which are comprised Malice and Hatred of Heart Blasphemy of the Tongue and Persecution 3. A spightful rejecting of the Gospel against Knowledge Heb. 10.26 4. A spightful rejecting thereof after Knowledge against Conscience 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost 6. A despighting of the Spirit in such things as he revealeth to them for their own good This unpardonable sin against the Holy Ghost is distinguished differeth from many other sins which come very near unto it viz. 1. From many things against Knowledge yea and against Conscience also for they may be without malice of heart which this cannot be the Elect may fall into them but not into this David and Peter sinned against Knowledge and also against Conscience 2 Sam. 11. Matth. 26.70 2. From many sins committed on Malice against Christ and his Gospel which may be done out of Ignorance 1 Tim. 1.13 As Paul did before his Conversion 3. From Blasphemy and Persecution which may be done also in Ignorance or in Passion 2 Cor. 16.10 4. From Denial of Christ which may be done out of Fear like Peter or other like Temptations 5. From Apostacy from the Faith and Profession of Religion which also may be done not out of Malice but through the Violence of some Temptation like Solomon 1 Kings 11.4 5 6. And the Levites in Captivity who though barred from the Holy Things yet were admitted to do other Services in the Temple Ezek. 44.10 c. whereby it is manifest they fell not into this unpardonable Sin 6. From Presumption and Sinning with an high hand as Manasseh did 2 Chro. 33.13 7. From Hardness of Heart from Impudency and committing Sin with Greediness for so did the Gentiles which had not the Gospel Supernaturally revealed to them 8. From Infidelity and Impenitency yea from final Infidelity and Impenitency whereinto all the Reprobate fall which is not perfectly committed till Death but the Sin against the Holy Ghost is sooner otherwise in vain had Saint Johns Caveat been concerning the not praying for them 1 John 5.16 This Sin against the Holy Ghost is unpardonable not simply in regard of the Greatness and Hainousness of it as if it were greater then the Mercy of God and Sacrifice of Christ but rather in regard of that Order which God hath set down and that fixed Decree and Doom which he hath both established and revealed And though God is not bound to render man a Reason of his Orders and Decrees yet it hath pleased him to make known some reasons thereof in his Word for the better satisfaction of mens mindes and justification of his own proceedings 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance Heb. 6.4 5. 2. Because they utterly renounce and quite reject the onely Means of Pardon which is Christ Jesus offered in the Gospel Heb. 10.29 3. Because they have wittingly so wholly cast themselves into Satans power and utterly renounced to have to do with God having as it were subscribed to be Satans and ever to be with him and on his side being certified in their hearts that they are wholly forsaken of God and shall be damned And thereupon they like the damned in Hell blaspheme God whom they have renounced and with spight oppugn the Gospel through an inward hatred of God the Author of Christ the Matter and of the Holy Ghost the Revealer thereof Seeing this Sin against the Holy Ghost is not committed without malice of the Will we must know that of this malice of the Will there be two Degrees viz. 1. Particular when a man wittingly and willingly sinneth against some particular Commandment as Acts 7.51 The Jews were stiff-necked and always resisted the Holy Ghost that is the Ministery of the Prophets in some things not in all 2. General Malice when a man is carried wittingly and willingly to oppugn all the Law of God yea Christ himself true Religion and Salvation by Christ and so reverseth all the Commandments This is the sin against the Holy Ghost And this being a general and universal Apostacy of this degree the Apostle saith If we sin willingly after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins Heb. 10.26 The chief Points considerable in this Sin against the holy Ghost viz. 1. The Name it is called a Sin against the Holy Ghost not because it is done against the Person or Deity of the Holy Ghost for so he that sinneth sinneth also against both the Father and the Son but it is so called because it is done contrary to the immediate Action namely The Illumination of the Holy Ghost 2. The Efficient Cause of it which is a purposed and obstinate Malice against God and against his Christ 3. The Object namely God himself and the Mediator Christ Jesus for the Malice of this Sin is directed against the very Majesty of God himself and against Christ Heb. 10.29 4. The Subject in which it is This Sin is found in none at all but such as have been enlightned by the Holy Ghost and have tasted of the Gift of God Heb. 6.5 6. 5. The Elect cannot commit this Sin and therefore they who feel in themselves a sure Testimony of their Election need never to despair 6. This Sin cannot be forgiven not because it is greater then Christs Merit but because after the Commission thereof it is impossible for a man to repent 7. It is very hard to know when this Sin is committed because the Root thereof lurketh inwardly in the Heart That we may ever abhor the very thought of sin consider feriously these two most cursed
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
proceed not from Faith Yet shall the common actions of our Calling be reckoned Good Works if they come from Faith and Love if they be done as to the Lord and so he will accept them and for this cause the good purposes in many are naught because they have not Faith for their ground Good Works are the Fruit of Sanctification they go not before Justification but they follow after a man is justified For first by Grace we are justified and being justified we perform Good Works for man cannot do any work that is good and godly being not yet Regenerate but when he is prevented by the Grace of Christ and the Inspiration of his Spirit by the Holy Ghost then he may do good Works and the best Works before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not of Faith yea before Justification they have the Nature of Sin Now here we must know that good Works are in a kinde necessary to Salvation yet not as Causes thereof either efficient or helping any way but onely as an evidence whereby we may know that we are in the way to Salvation For Faith is necessary and good Works are the Tokens and Fruits of Faith and so are necessary also In a Good Work 1. The End thereof must be the glory of God which chiefly consists in Fear Obedience Thankfulness 2. The Action it self in its own Nature must be just and warrantable 3. The Circumstances honest and seasonable proportioned to the justness of the Work it self 4. The Means direct and lawful and approveable in the sight of God 5. The Fountain the Heart sincere and sanctified In the doing of every good Work acceptable to God these Rules are to be observed viz. 1. The person of the Doer must be acceptable to God by a justifying Faith 2. The Word of God must be thy warrant for the doing of the Work 3. The Actions end must be Gods glory 4. The Work must be done in Faith because in wel-doing a man must testifie his Fidelity to God we must be sure perswaded out of Gods Word that the things we do are approved of God for whatsoever is not of Faith is Sin 5. Love is necessary in every good Work we go about for Faith worketh by Love 6. Service to man is required in our good Works for the end of mans Life is in his Calling to serve man and by that to serve God Col. 3.24 7. Our good Works must be done within the compass of Callings 8. Patience is necessary in every good Work that we faint not in wel-doing In every good Work there must beatwofold Faith viz. 1. Justifying Faith whereby the person doing the Work must be reconciled to God and stand before God a true Member of Christ without which it is impossible to please God Heb. 11.6 and therefore is chiefly necessary 2. General Faith whereby a man believes that the Work he doth is pleasing unto God Whatsoever is not of Faith is sin Rom. 14.23 Whereunto are required both the Word of God commanding the Work and prescribing the maner of doing it and also a promise of Blessing upon the doing of it As things may be said to be good in a double respect 1. Good in themselves alone as Almsdeeds done by a wicked man 2. Good in themselves and the Doer as the Prayers of any true Believers So there are two sorts of good Works viz. 1. Those which God in his Word hath directly commanded as parts of his Worship such as are Prayer Thanksgiving receiving the Sacraments hearing the Word c. 2. Actions indifferent sanctified by the Word and Prayer and done to Gods glory being performed after the maner and to the end God hath commanded them The Ends of a good Work are manifold viz. 1. The honor and glory of God the Work being done in Humility whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein and also done in simplicity or singleness of Heart whereby a man in doing a good Work intendeth simply and directly to honor and please God without all by-respects to his own praise or the pleasing of men 2. The testification of our Thankfulness to God who hath redeemed us by Christ 3. To edifie our Brethren thereby and that they also may glorifie God 4. To exercise and increase our Faith and Repentance 5. To escape the destruction of the wicked and to obtain the reward of the Righteous 6. To be answerable to our Calling in doing the duties thereof 7. To pay the Debt which we owe unto God for we are his Debtors as we are his Creatures his Servants his Children and his Redeemed by Christ God accepts of good works in us divers ways 1. In that he pardons the faults thereof 2. In that he approves his own good Work in us 3. In that he doth give unto us the Doers of them a Crown of Righteousness Provided 1. That before the Work go Reconciliation of the Person to God in Christ 2. That in doing the Work the right Matter and Maner be observed 3. That after the Work is done we beg pardon for the defects thereof There be three Opinions touching the Necessity of good Works viz. 1. Of the Papists who hold them necessary as causes of our Salvation and Justification This is most false and a preposterous Opinion 2. Of some Protestants who hold them necessary though not as principal causes yet as conservant causes of our Salvation but the truth is they are no causes of Salvation neither Efficient Principal nor Conservant nor yet Material Formal or Final 3. That good Works are necessary not as causes of Salvation or Justification but as inseparable consequents of saving Faith in Christ whereby we are justified and saved or as a way is necessary to the going to a place And this Opinion is the truth for Works any way made causes of Salvation or Justification do nullifie Grace The Motives which cause wicked men sometimes to do Works fair in shew and outwardly good and to abstain from evil Actions viz. 1. Because some naturally be not given to the vices which they leave 2. Others because they be restrained by a slavish fear of Gods Justice or else for that they dream to deserve something at the hands of God 3. Others for fear of Laws or lest they should hinder thereby their prosperity 4. Because their Lusts do sometimes strive as the winds so as that which is the stronger prevaileth over the rest and bridleth them from breaking into action No man can do a work properly meritorious as the bold Papists affirm and that for these Reasons viz. 1. Because the doer of a Work that may be meritorious must do it by himself and not by another for the praise is his by whom he doth it and not his own but man in himself hath not power to will that which is good much less to do it least of
370 c. 371 a b. 372 c. Popish Fasting abominable proved 372 c. 373 a. Father how understood in the Lords Prayer 79 b. why Our Father 78 c. 79 a. Fear of God what 176 215 Doctrine thereof ibid. to 218. Signs and Evidences thereof 217 b. how the Fear of Gods Worship differs from all other Fears ibid. a. Feasting holy Feasting what 370 a. Rules touching the same 373 c. why permitted 370 a. 373 b. Flesh and Spirit the War betwixt them 330 c the Weapons of that Warfare and the Nature of it 331. Fornication Motives and Reasons against it 287 b c. Forgiveness of Sins what 160 b. Doctrine of it ibid. to 163 Signs thereof 161 b. Forgiveness 'twixt Man and Man fourfold 105 c. G GAmes threefold 375 a. what Games lawful to be used ibid. Ghost Holy Ghost third Person in the Trinity 1 to 5. Gifts of the Spirit twofold 328 b c. Gluttony Remedies against it 111 a. God his Attributes and Properties 120 c. 121 122. Godhead what 2 a c. Gospel what 23 c. Doctrine of it ibid. to 25. Why called the Gospel of Peace 24 c. the Effects thereof 25 a. Grace twofold 329. The operations and properties of Saving Graces 332 b. Tryals of Sound Grace 50 a. Grace distinguished from Hypocrisie 329 a. Grace Vniversal Grace Erroneous 24 a b. H HAllowing how many ways taken in Scripture 84 c. 85 b. Hallowing Gods Name what it signifies 83 b. how many ways Gods Name may be Hallowed 85 c. Hearing the Word aright what 33 a. Requisites to hear profitably ibid. c. Rules of Preparation ibid. the impediments of Effectual Hearing 34 a. 35 b. Preparative Helps before Hearing 34 b. Rules in time of Hearing ibid. c. Duties required after Hearing 35 c. Heaven how many ways taken in Scripture 81 a. Holy Ghost the Doctrine of Faith therein 145 to 149. why called the Spirit of Revelation 146 a. he is to be prayed unto as God ibid. his Godhead proved ibid. c. why distinct from the Father and the Son 147 a. his Equality with the Father proved ibid. why called a Spirit ibid. b. the Titles given to the Holy Ghost in Scripture ibid. c. his Operations twofold 148 a. his peculiar Offices ibid. b. how he is given retained and eclipsed ibid. c. the Duties of Faith in the Holy Ghost 149 a. Honor to Parents wherein it consists 265 b c. why Civil Honor is due to man 267 b. how many ways this is transgressed 268 b. Hope what 175 a. Doctrine thereof 203 to 207. how many ways taken in Scripture ibid. a. Hope twofold ibid. b. the Grounds of Hope ibid. c. the Exercise of it 204 a. why it must be stedfast ibid. c. why called the Helmet of Salvation ibid. The special Properties thereof 204 c. The way to get keep and use Hope ibid. the Necessity of Hope 205 a. how it is wrought ibid. b. how Hope and Faith differ ibid. c. how Hope and Presumption differ 206 a. Signs of Sound Hope ibid. b. Motives to Hope ibid. Means to attain it ibid. Vices repugnant to it ibid. c. Housholders Duties 269 c. Humanity of Christ 133 a. Humility what 174 c. the Doctrine thereof 194 195. Husbands Duties to the Wife 269 b. Hypocrisie what 236. Kindes thereof 237 b. Fruits thereof ibid. b c. why not always invisible 238 b. why sometimes charged upon the children of God 239 c. Marks to know an Hypocrite by 240 b. I IDolatry what 233 a. alway the destruction of the Idolater and why 234 a. Caveats to avoid it 235 b. Idolaters not to be Consorted with 234 b. Ignorance what 219. Kindes thereof 221 c. the Mother of what sins ibid. the Causes thereof ibid. c. Image of God in Man what 318 c. why God preserves the Remnants thereof 319 a. Images made to be Worshipped most abominable 231 a. why to be Abolished in all Christian Churches ibid. b. Incest wherein it consists 286 b. Infants to be Baptized 41 b. Infirmities of the Saints why recorded in Scripture 348 c. Intercession to the Father why proper onely to the Son 130 b. Joy of the Spirit how known from Carnal Joy 330 c. Judgement corrupted four ways 296 a. Reasons against Rash Judgement 305 b. Caveats in judging others ibid. Judgement-Day what it is 143 b c. Last Judgement twofold 144 a. how Christ shall come to Judgement ibid. Doctrine hereof 143 to 145 the Day hereof why concealed from us 145 a. why deferred ibid. Errors touching the last Judgement ibid. Justification what 324 b. Doctrine thereof ibid. to 326. Kindes thereof 325. Signs and Effects thereof 326 a. K KIlling lawful three ways 277 Kingdom of God what 88 89 a. Threefold ibid. c. Kingdom of Satan what Knowledge of God what 173 c. 177 a b. the parts thereof 176 c. wherein it consists 177 c. Tryals thereof 50 a. Means to attain it 178 a. Signs thereof ibid. b. Vices repugnant to it ibid. c. 179 a. L LAw what 15 b. threefold 16 c. 17. How the Moral Ceremonial and Judicial Law differs each from other 18. How the Moral Law the Natural Law and the Decalogue differ ibid. c. how the Law was given 170 b. why the Ceremonial and Judicial Laws are now ceased and how far 17 b. the use of them against Anabaptists ibid. c. Laws Judicial not necessary for any Common-wealth 16 a. Moral Law binding to all ibid. The use of the Law under the Gospel 19 c. how it differs from the Gospel 16 b. 19 a. how the Law is fulfilled by Christ 20 b. 130 a. Law written in Mans Heart 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate 20 b. The use and ends of the Law 20 c. 21 a. how the whole Law is Abrogated 21 b. Errors touching the Law 23 a. The Error of the false Church of Rome touching the Law 22 c. Lending twofold 295 b. Life threefold 167 b. how many ways it may be said to be preserved ibid. c. Life Everlasting what 166 b. the Doctrine thereof ibid. to 168. Degrees thereof 167 b. why called a Rest 168 a. The Duties of Faith herein ibid. b. Love Gods Love to Man the Doctrine thereof 311 to 313. Degrees thereof 311 c. kindes thereof 312 b. the Commendation of Gods Love ibid. a. Duties from the Consideration thereof ibid. c. 313 a. Love Mans Love to God what 207 the Doctrine thereof ibid. to 215 the kindes of it 208 the parts of it 52 b. wherein it consists 175 c. Tryals thereof 52 a. The right order of Love 209 a. Assurance thereof ibid. b. how Love differs from Fear ibid. c. the right maner of Love 210 a. 213 b c. the Effects and Signs of Love ibid. c. 211 a b. The Properties of true Love ibid. 214 a. the Resemblance betwixt our Love to God and that to our Neighbor 213 b. Motives to love the Lord 212 b. 214 c. the main impediments to Love ibid. c. without Love no Salvation 209 b.
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
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
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another