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
not lawful for them to work by themselves and so the Law of God should be deluded The Cattel also was commanded to Rest whose Rest had no respect or consideration of Gods Worship but was commanded onely in respect of men and that for these two Reasons especially 1. That all occasion of laboring might be cut off by forbidding the labor or use of their Beasts 2. That also they sparing bruit Beasts might learn how greatly God will have regard to be had of mercy and favorableness towards men It was the Seventh day that God consecrated to Divine Service for these Reasons 1. That by the Example of his own Rest as a most forcible and effectual Argument he might exhort men to the imitation thereof 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God and of his perpetual preservation and governing of his Work ever since that day unto his own glory and the Safety of his chosen In this consecration God requireth these two things most especially viz. 1. That on the Sabbath day there be not onely a private serving of God as on other days but also a publike serving of him in the Church 2. That on that day all other labors should give place both to the private and publike Worship of God which on other days every one doth exercise according to his Vocation and Calling Now here we must know That there is a threefold difference of forbidding works and sins viz. 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church or as they give offence to our Neighbor 2. Labors are forbidden onely to be used on the Sabbath day sins at all times 3. The ceasing from labors is a Type of ceasing from sins which is the thing signified by that Type The Institution of the Sabbath in Paradice consisteth of two parts 1. A Blessing God did bless it in regard of himself because he kept it in his own person 2. Sanctification he hallowed it also in regard of Man by commanding it to be sanctified or kept in performance of holy Duties Thus two things are requir'd in a Sabbath 1. A Rest which consisteth in a ceasing from labor 2. A Sanctification of that Rest to an holy use This is the Sabbath of the New Testament The Sabbath was commanded of God for two causes viz. 1. Declarative considered in two respects 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled that they might suffer the Holy Ghost to work in them so that it was a Type or shadow of our Regeneration 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven which was as it were part of the former 2. The other end of bodily Rest is That we may wait upon the Ministery of the Church meditate upon Gods Works diligently apply our selves to the love of our Neighbors and the instruction of our Families The former end was taken away by the coming of Christ This latter remaineth and is perpetual There are likewise two things to be considered in the Sabbath viz. 1. The things Ceremonial and Temporary As the Jews might not begin a Journey on the Sabbath day Exod. 16.29 nor kindle a fire thereon Exod. 35.3 nor carry a burthen Jer. 17.21 2. The things Moral and Perpetual As that there should be a day of Rest that this day should be sanctified and that this holy Rest should be observed in a Seventh day The Sabbath signifieth a Quietness or Rest or ceasing from labor for these Reasons viz. 1. Because God rested on that day 2. Because it is an Image of the Spiritual Rest to come 3. Because we also and our Families and our Cattel are to rest and cease from our works on that day that God may then shew and exercise his works in us Again there is a threefold consideration to be had of the Sabbath viz. 1. Legal commanded in Exod. 20.8 which is for the exercise of 1. Faith 1. To meditate on Gods Works 2. To beg a blessing on our Endeavors 3. To Exercise our selves in Prayer 2. Charity 1. To the Poor 2. To our Servants and laboring creatures 2. Spiritual that the Old man with all his corruptions may be rooted out and the New man may be made perfect 3. Celestial wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life Likewise there are three degrees of the Sabbath not unlike these of the Sacraments viz. 1. External and Elementary in which as touching the outward celebration both good and evil men communicate together 2. Internal and Spiritual whereof the Elect onely and the Faithful do participate 3. Of Perfection and Consummation which onely remains for ever whereunto we ascend by the second and for which the Faithful do earnestly contend The Sanctification of the Sabbath is twofold viz. 1. Publike which is the solemn performance of Spiritual works tending to the publike Worship of God As 1. The Reading Hearing and Preaching of Gods Word 2. The Administration of the Sacraments according to Gods Institution 3. Publike Prayer by the Minister the Congregation in minde firmly assenting thereto 4. Collections for the Poor for such as want and may command our Charity 2. Private which is done apart from the Congregation still to Gods glory as 1. That every man in the beginning of the Sabbath in the Morning do privately prepare himself by Prayer to the publike service that followeth Also by examination and humbling of himself before God in respect of his particular sins Eccl. 4.27 2. Reading or hearing the Word of God and godly Books diligently Isa 35.16 3. That when the Congregation is dissolved we spend the rest of the Sabbath in Meditation and conference of the Word before Preached of the works and creatures of God Acts 17.11 4. That we visit the afflicted both in minde and body privately exercising our selves in the works of Charity and Mercy Neh. 8.12 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving Hence appears That the general parts of sanctifying the Sabbath are these which we are to remember and practice as often as the Sabbath comes even to the end of the world 1. Rightly and truly to teach and instruct the Church concerning God and his Will 2. Rightly to administer the Sacraments according to Gods divine Institution and so accordingly to use the same 3. Diligently to frequent the publike Assemblies of the Church and there attentively to give ear unto the heavenly Doctrine plainly opened and delivered and afterward diligently to meditate thereon and to examine it Acts 17.11 4. Publike Invocation of God whereby we joyn our Confession Thanksgiving Prayers and desires with the Church 5. To give Alms that is to perform the duties of Love and Charity thereby shewing our obedience to the Doctrine Neh. 8.10 6. The
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
that it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
Baptism succeeds Col. 2.11 12. 2. The Jews practice in a faithful observance of this Ordinance as of Abraham Zachary Elizabeth Joseph and Mary 3. The practice of the Christians who believing were themselves and their whole houshold Baptized Acts 16.15 33. under which whole houshold children might probably be comprised 4. Christ embracing and blessing such children as were brought to him and rebuking those that would have kept them from him Mat. 19.13 5. Gods promise made to them Gen. 17.7 Acts 2.39 as the seal for confirmation whereof God offereth Baptism 6. The right they have to Gods Kingdom Mat. 19.14 Baptism is an evidence of that their right 7. The constant continued custom of the true Catholick Church which ever since the Apostles time hath afforded the Sacrament of Baptism to children Touching the necessity of Baptisms we must know that things are said to be necessary two ways 1. Absolutely so as the thing cannot possibly be without it thus Baptism is not absolutely necessary as a cause for then should it be equal to Gods Covenant Christs Blood and the work of the Spirit 2. By consequence so as according to that course and order which God hath set down things may not well be without them Thus Baptism is by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof by reason of our dulness in conceiving things Spiritual of our weakness in believing things invisible To this Sacrament of Baptism the Papists attribute too much making it a plain Idol by their opinion 1. Of the necessity thereof in such degree as that they hold if any dye unbaptized he cannot be saved 2. Of the efficacy thereof in such degree as they hold it giveth grace by the work it self thereby equalling it to the very blood of Christ taking away the peculiar work of the Spirit and the use of the grace thereby The differences of Circumcision and Baptism viz. 1. In Rites for the same are not the Rites of Circumcision and Baptism 2. Circumcision promised grace for the Messias to come Baptism for the Messias exhibited 3. Circumcision had a promise of a corporal benefit a testimony that God would give a certain place for the Church in the Land of Canaan until the coming of the Messias Baptism hath no promise in particular of any temporal benefit other then what flows from the influence of a a general promise made to godliness 1 Tim. 4.8 4. Circumcision did binde to the observing of the whole Law Ceremonial Judicial and Moral Baptism bindeth us onely to faith and amendment of life that is to observe onely the Moral Law 5. Circumcision was instituted for the Israelites Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church 6. Circumcision was to continue until the coming of the Messias Baptism shall continue until the end of the world Baptism and Circumcision agree thus 1. In the chief and principal end whereas in both is sealed the Promise of Grace by Christ which is always one and the same 2. By both of them is wrought our receiving into the Church 3. By both is signified Regeneration ye are circumcised in Christ with Circumcision made without hands For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart Deut. 18.16 30. Acts 7.51 So Baptism telleth us that being once dead unto sin we are to live unto righteousness that all we that have been Baptized unto Jesus Christ have been Baptized unto his death c. and must walk in newness of life c. Rom. 6.3 For we have put on Christ by Baptism Gal. 3.26 The Reasons why Christ was circumcised 1. That he might signifie that he was also a member of that circumcised people 2. That he might shew that he received and took our sins on himself that he might satisfie for them 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf 4. The circumcision of Christ was a part also of his humiliation and suffering Reasons why circumcision is abolished viz. 1. Because the thing signified which was the Messias is exhibited 2. Because circumcision was instituted for the severing of the Jews from all other Nations but now the Church that difference being abolished is collected and gathered out of all Nations The chief and proper ends of the institution of Baptism viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects which is as it were gathered by the Word and Baptism 2. To be a confirmation of our faith that is a testification that Christ washeth us with his blood that he bestoweth on us Remission of sins Justification and Regeneration or To be the sealing of God and also the sealing or obsignation of the Promise of Grace and a testimony of Gods will that he giveth us these gifts at this present and will give them ever henceforward 3. To be a testification of our duty towards God and a binding of us and the Church to the knowledge and worship of God into whose Name we are Baptized we binde our selves in Baptism to thankfulness namely to Faith that is to receive the promised benefits with faith and then withal unto repentance and amendment of life 4. To be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and deliverance thereof from it Mat. 20.22 In regard whereof Baptism is compared unto the flood for as in that general Deluge some were shut into the Ark the rest of mankinde perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered 5. To signifie the unity of the Church for Baptism is a binding of the members of the Church among themselves to mutual love because when it severeth and distinguisheth the members of the Church from others it doth also joyn and unite them among themselves 6. To be a Token and Symbole of our receiving and entrance into the Church Hither appertain all those places in Scripture in which those who were become Christians are said to have been presently Baptized 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ that the Baptized may have occasion to teach and learn who is the Author and what is the meaning or signification of Baptism The Type of Baptism was Noahs Ark born up by the waters wherein the Church which then was in Noahs family was saved 1 Pet. 3.21 And though Baptism be a mark of the true Church yet may not the Papists thereby challenge theirs to be the true Church for Baptism severed from the true preaching of the
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
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
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
God who as he will not be coupled with Idols so will he have his Truth severed from lyes 3. For our own Salvation that the faithful may know which to joyn themselves to and of what Kingdom they are 4. For the better confirmation of our faith and comfort when as we see that to be rightly in our Church which is wanting in others 5. Lest we being deceived should embrace the Doctrine of some other Church or Sect for true Religion 6. Lest we be partakers of the punishments which are to come on such men Rev. 18.4 7. That the wicked may be left unexcusable Why God oftentimes suffereth for a while his Enemies to prevail over his Church 1. Because his own people sin against him and therefore he is even compelled to correct and chasten them howbeit in mercy not in fury for their instruction not for their destruction that they may not be condemned with the world For as the Bush which Moses saw in the Wilderness though in the midst of a fire yet not consumed so is the Church on Earth in the midst of Persecution yet not overcome 2. That his children may learn to rest in God alone and not on themselves or upon the Arm of flesh rather then upon the living God Thus profited Manasseh more in the Prison at Babylon then on his Throne 2 Chron. 33.11 12. 3. To harden the hearts of the Enemies that they may run forward to their own confusion and fill up the measure of their iniquity The difference between the Church before the coming of Christ and now since is fourfold viz. 1. The Church before Christ did set him forth his Death and Resurrection but darkly by certain outward ceremonies as Sacrifices Lights Washings and the like 2. This consisteth in Reformation of life for as the knowledge of Christ is now greater so also the efficacy and working of the Holy Ghost is far greater which mortifieth our flesh so as we do more earnestly obey his Commandments according to the Promises declared by the Prophets some special gifts granted to some special men as Moses Elias and others who went far beyond us onely excepted 3. In that everlasting life was but obscurely and darkly offered to the Israelites wrapped or folded up onely in earthly Promises 4. The Church under the Law was as it were bounded with the borders of Judea or shut up within that countrey but now it is dispersed and scattered throughout the whole world neither is it tyed to any one place time or people The difference of the true doctrine from others viz. 1. This Doctrine was delivered from God other Sects are sprung from men and have been invented by Devils 2. True Religion hath firm Testimonies both Divine and Humane such as quiet Consciences and convince all other Sects of Error 3. In the Doctrine of the Prophets and Apostles is rightly delivered the whole Law of God and both the Tables of the Law are perfectly kept other Sects cast away the principal parts of Gods Law the Doctrine concerning the true knowledge and Worship of God contained in the first Table and reject the inward obedience of the second Table 4. The whole Gospel of Christ rightly understood is in the true Church alone taught and in this true Doctrine alone contained other Sects are either quite ignorant of it or do patch some little part of it out of the Doctrine of the Apostles unto their own Errors True Christian Religion consisteth especially in five principal points distinguished thereby from all other counterfeit Religions 1. It maketh all the chief Points of the Doctrine thereof to agree with the nature of the true God in the knowledge of whom it strengthneth and keepeth the godly 2. That it establisheth the glory of God in the Salvation of men and so the godly are more and more confirmed in the certainty of their Salvation 3. That it joyneth good Works with our Salvation by a most near band although it be no way grounded upon them so that the faithful cannot take any matter of boasting in them 4. That it openeth a way for us unto God to crave of him all things necessary for soul or body for this life or that to come 5. That it yieldeth to the godly matter of patience and joy in adversity yea also Assurance in the greatest dangers and not without much circumspection care and watchfulness in the most prosperous condition The difference between the Church and Commonweals viz. 1. Commonweals are distinct in divers places and times the Church is alway one and the same 2. The States of the World have many Heads the Church but one and that in Heaven 3. Kingdoms are governed by mens Laws the Church by the Holy Ghost and Gods Word 4. The civil State requireth outward obedience onely the Church both inward and outward 5. States give Power to Civil Magistrates to alter and make new Laws the Church is so tyed to the Word of God as she may not adde to or detract ought from it 6. The civil State hath Corporal Power but the Church punisheth by denouncing Gods Wrath out of the Word of God 7. In the Church are always some Elect and holy but not always in the Commonwealth The Office and Authority of the Church as concerning the Scriptures 1. It is as the Keeper of the sacred Rolls and Records to preserve them not to authorize them 2. It is as a Touchstone to distinguish them from counterfeit Scriptures not to make that Scripture which is no Scripture 3. It is as the voyce of a Cryer to preach publish promulgate and teach the Truth but cannot adde to or take from it nor authorize nor alter or change it 4. It is as an Interpreter and Expounder of the Scriptures according to the Scriptures How the Church may be said not to erre 1. The whole doth not erre though some Members do 2. It doth not erre universally though in some points of Doctrine it may 3. It erreth not in the Foundation As the Church may ordain ceremonies tending to order decency unity and edification so hath it no power to appoint what she please For she may not decree any Rites or ceremonies that are 1. Idle or unprofitable but must all tend to edifying 2. For their nature impious like the Ordinances Maners and Idols of our Forefathers Ezek. 30.18 Teachers of vanity Jer. 10.8 and of lyes Heb. 3.10 3. For use Superstitious like the Brazen-Serpent Hezekiah brake 2 Kings 18. 4. For their worthiness in the eyes of the ordainers either of equal price or of more account then the very Ordinances of God so as for the performance of them the Laws of God must be left undone Mark 7.8 13. 5. Against the liberty of Christians to the intangling of them again with the yoke of servile bondage Gal. 5.1 6. For their weight over-heavy and grievous to be born Luke 11.46 7. Any way contrary to the Commandments Will and Word of God Mat. 15.13 8. They must
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
the order of Justice on the person guilty of sin And this is proper unto the Reprobate because it is inflicted on them to this end That Gods Justice may be satisfied for the Law bindeth all men either to Obedience or to Punishment Now the wicked despairing of the Mercy of God murmure at his Justice and are even mad with impatience when his inflicting Scourge is on them but the godly kiss his Rod and in patience possess their Souls resting on the Promises of God This is that which sets them at liberty in the dungeon makes them run the paths of Gods Commandments even when Irons manacle them makes them go chearfully to the Faggot and embrace the Flame makes them smile at the frowns of their Persecutors and in an holy patience makes them as it were anticipate Death by dying to all impatience that when it comes indeed they may be said rather to be changed then dye And indeed this one Consideration How that those that persecute the Saints here would undoubtedly persecute Christ himself were he now upon Earth is sufficient of it self to support the Spirits of any that now are or may be under Persecution beside the consideration that God will as undoubtedly deliver his to his glory and their advantage as he permits Persecution to befal them We have need of Patience for these two Reasons 1. Because there are so many Mockers and Scoffers at our Profession Luke 21.17 2. Because the Object of our Hope is of things invisible Rom. 8.25 The Signs or Properties of Patience 1. A heart resolved to abide whatsoever is laid upon us whether it be for sin or for tryal 2. When we suffering and suffering much do yet never cease to love the Lord who striketh us 3. Humility and humbling our selves under his blows and strokes laid upon us 4. Chearfulness and Joy in Suffering when we are so far from murmuring under it that we rejoyce in it Patience must have her perfect work James 1.4 which work is said to be perfect in these three respects viz. 1. In respect of the Condition it must be true hearty and sound not feigned and counterfeit Luke 21.19 2. In respect of the Extent it must reach to all maner of Crosses heavy and light inward and outward at home and abroad whether they come from the Devil or any of his wicked Instruments or from God himself and his own hand of what kinde quality quantity soever they be 2 Cor. 6.4 3. In respect of the Continuance it must endure unto the end not onely unto the end of that Affliction which lieth upon us but also to the end of our life so as we must both patiently bear the present and also prepare our selves for future Crosses Mat. 10.22 Necessary it is that Patience have this perfect work in us and that for these Reasons viz. 1. The Crosses whereunto we are subject are not troubles in shew and appearance onely but such as pierce both Body and Soul Therefore counterfeit Patience will stand us in no stead 2. The Number of Tryals whereunto we may be brought is uncertain one calamity upon another as Waves may fall upon us therefore the extent of our Patience need be very great 3. It is Uncertain how long we shall be subject to Tryals because the continuance of our life is uncertain therefore there is a Necessity in it that our Patience continue unto the end for while we are in this world the field of the Lords Battel the Enemy will assault us The good which God aymeth at and effecteth by those Troubles he inflicteth on his children which should incite us to Patience 1. The Preventing of some great Mischief and Evil 2 Cor. 12.7 2. The Purging out of some festering poysonsom sin 2 Chron. 33.12 3. The Upholding and keeping us safe and stedfast in the right way Heb. 12.10 11. 4. The Proof and Tryal of such Gifts and Graces as he hath bestowed on us 1 Pet. 4.12 The Saints must possess their Souls in Patience from the consideration of those Ends which God hath in afflicting them As 1. His own Glory Joh. 9.3 2 Cor. 12.9 2. The Edification of others Eph. 3.1 3. Their own good 1. By preventing 2 Cor. 12.7 or curing some dangerous disease Psal 119.67 2. To manifest the Grace of God bestowed on them Job 1.12 3. To draw them nearer to God Hos 5.15 4. To make them long the more for heaven 2 Cor. 5.2 5. To lead them by this Correction as it were by the hand to Repentance 6. To try and exercise their Faith Invocation of Gods Name Patience c. 7. To breed in them a loathing of worldly and a love of heavenly things 8. To shake off their over-much carefulness for outward things 9. To suppress and amend the viciousness ingrafted in their Nature 10. To save them from being condemned with the world So likewise doth God suffer his Church to be under the Cross and afflicted for these special Reasons 1. The more to manifest his Pity Power Providence and Truth in keeping promise 2. That the Members thereof by their Afflictions may be acquainted with their own wants and infirmities which they would not much regard were they freed from the Cross 3. That by Affliction they may be kept from many grievous sins into which they might otherwise fall 4. That others seeing the Correction of the Church for sin may learn thereby to hate and avoid sin 5. To wean them the better from the world Much prosperity makes us resemble the fool spoken of Luke 12.19 6. To make Heaven the more longed for while we are on earth and the more acceptable when we come to possess it like Victory after a tedious and dangerous Combat 7. That the Church may glorifie God in a constant and couragious maintenance of the Truth unto death for even in persecution is Gods Truth preserved against the Reason of mans Wisdom The Reasons of the worlds Hatred to Gods Church may be these 1. The Church of God in the Ministery of the Gospel seeks the ruine of the Devils Kingdom who is the Prince of the World the Devil therefore rageth and inflames the hearts of his Instruments with malice against Gods Church that they may quite destroy it if it were possible 2. Gods Church is a peculiar people severed from the world in their Profession Doctrine and Conversation and therefore the world hates them Joh. 15.16 and this the world will do to the end thereof The Cross is the Affliction of the godly but not properly a punishment and is of four sorts viz. 1. The Chastisements for the remnants of sin in them and oftentimes for peculiar sins committed by them that they may see their uncleanness and repent 2. The Proofs and Tryals of their Faith Hope Invocation Fear of God and Patience 3. Martyrdoms which are Testifications concerning their Doctrine delivered others 4. The Cross is their Ransome even the obedience of Christ alone The causes of the Affliction of
too much sorrow arising from the grief of the punishment 2 Cor. 2.7 7.10 3. Of those who are troubled in minde for sins supposing that their sins are so great and so many that God cannot nor will not forgive them This kinde ariseth from grief for sin and is twofold viz. 1. Temporary onely for a time This is curable and may happen to a childe of God 2. Final and incurable This kinde is onely incident to the Reprobate The causes of Despair are twofold viz. 1. Hidden and secret So Reprobation may be said to be the cause of final Despair 2. Open and more manifest which generally are these four Unbelief Impenitency Hardness of Heart and An absolute Denyal of the known Truth joyned with Blasphemy The more particular open causes of Despair are these viz. 1. The greatness and multitude of sins Gen. 4.13 2. The multitude of Temptations Judg. 3.1 Gen. 21.1 3. The often falling into sin This is incident to the best Prov. 24.24 4. Overmuch grief melancholly and sadness of heart Prov. 15.13 5. Ignorance in mindes not instructed in the Reconciliation by Christ 6. An inveterate custom in sinning whence proceeds hardness of heart 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion too hard for the weakness of the flesh Four Caveats in private Confession convenient in case of Distress of minde Jam. 5.16 1. It must not be urged as a thing simply or absolutely necessary to Salvation 2. It need not be of all sins but of such as trouble the Conscience 3. It is especially to be made to Ministers though it may be made to any man 4. The person to whom it is made must be one of trust and fidelity Helps and Remedies against Despair or that we may the better avoid Desperation and carnal security we are always to have in minde 1. That the Promises of Grace and Favor to Mankinde are universal Mark 11.38 2. The Promises of Mercy how hainous soever ours sins have been Isa 1.18 3. That the Mercy of God is above all sin Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins is to be preached not unto a few but universally and generally unto all Mat. 28.19 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church or desirous to be incorporated thereinto Matth. 28.19 26.26 27. 6. That as the Disobedience of Adam brought Condemnation on all men So the Blood and Obedience of Christ is All-sufficient to wash away all sins and that of all men 1 Cor. 11.24 7. That God delights not in any sinners Death but desires his Conversion Ezek. 33. 8. That if any Believer sin he hath a sufficient Advocate with the Father 1 Joh. 2.2 Heb. 9.24 Rom. 8.34 9. Labor to lay hold upon the Promises by a right-grounded Faith 10. Take heed of too much melancholly and worldly sorrow 11. Consider the grievousness of the sin of Despair 12. Remember the Passion of Christ the Truth and greatness of his Mercy 13. Have in minde the Examples of mercy as to Murther and Adultery in David to Apostacy in Peter to Idolatry in Manasseh to Theft in the Thief on the Cross to Blasphemy in Paul and much Iniquity and Impurity in Mary having many foul Devils in her 14. The Indignity offered unto God by Despair seeing we refuse to trust him upon his most holy Word and the inevitable destruction of our own Souls thereby consider That so long as we despair not we are not shut out from Mercy upon Repentance but while we despair there is no hope we are lost for ever and most worthily Again to avoid Despair it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chiefly as Murther Apostacy Adultery Blasphemy c. 2. From wicked Company which like a violent stream and torrent doth force men to all kinde of wickedness 3. From the Neglect of Gods Worship whereby we lose our Spiritual Armature and are laid naked to our potent foes 4. From the love of and immoderate affection to the things of this world which having the heart if they fail our heart faileth also and a wide gap is opened to Despair Reader When ere thou meat one in Despair Lock thine Ears his very breath poisons th' Air Nothing but Sulphur from his Lungs proceed Hot enough to make an Adamant bleed Of Gods free Promises discourse the point And thou wilt finde his Soul quite out of joynt His lips foam Blasphemies and who can tell But that his Heart goes to the tune of Hell In this sad case his wound is much the worse In that he holds the Salve his greatest Curse §. 10. Of Pride THe last Vice in opposition to this Commandment which we promised to touch was Pride a sin so obviously condemned even by Heathen Writers as we shall here onely abstract it is as it were from that Pride which is so generally condemned and taking the word in somewhat a more strict sense chiefly as it relates to Inward Spiritual Arrogancy the insensible poison even of a sanctified heart we shall onely glance at it and proceed to the Second Commandment Pride is a puffing up of the heart and minde proceeding from the opinion of some good thing in us more then in other men Pride truly so called is the most pestilent and incompatible Opposite that Grace hath and therefore he that is most sanctified most fights against it For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature the subtile Serpent experimentally knows how to manage it with most accurate policy who follows this poison with such eagerness and activity sweetning it with such specious Delusions that after it is expelled by the Antidote of Faith he yet endeavors with all the power and policy of Hell that some spice thereof may remain behinde even in the Soul humbled for sin and devoted unto the service of God For being exactly experienced in all advantages for Spiritual Assaults and tempering the powerful Ingredients of his Temptations with the Reliques of mans proud Nature doth cunningly perswade him to advance above that which is meet within himself in his own opinion the worth of his own Graces and Vertues by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul and frets out the very heart of Grace undiscernably This Lyon in a Lambs skin ths Devil in an Angels shape this sin of Spiritual Pride is the harder to be expelled because so easie to be entertained and so difficult to be discerned such is the insensibleness of those Meanders wherein she walks invisibly when she haunts the Saints and children of God who with the more circumspection and
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
is free or at least freed from fleshly concupiscence the Body is chaste when it putteth not into execution the concupiscences of the flesh 1 Thess 4.3 4 5. 1 Cor. 7.34 Marriage is the main help to keep our bodies chaste Now Marriage is a lawful and indissoluble conjunction of one man and one woman justified by God that we might know him to detest all impure lust That also we might therein chastely serve the Lord and that especially it might be a means whereby mankinde might be multiplied and God gather thence afterwards unto himself a Church Lastly that it might be a Society and fellowship of Labors Cares and Prayers The Breach hereof is the foul sin of Adultery which beside the fearful exclusion without Repentance from the Kingdom of Heaven occasions jealousie the frenzy of the Soul which is a grief of minde arising from hence That another is judged to enjoy that which we desire to have wholly and properly as our own and none besides us to possess any part with us Or it is an affection proceeding from fear to have that communicated to another which we challenge and covet to retain as peculiar and proper to our selves alone Beside this unhappy sin of Adultery that venomous sin is the poyson of Marriages whereby the estimation of Parents the reputation of Children and the honor of whole Families stand in hazard to be forfeited for as God is the Author of Marriage so he is the Revenger of the breach thereof But shame keeps some from those unclean practices and grosser acts of filthiness who yet inwardly boil in speculative Wantonness and Adulteries of the heart Ask thy Conscience whether thou art one of them if so remember That no Adulterer shall enter into the Kingdom of Heaven and repent yea the Fornicator and every unclean person is also thence excluded all Vices contrary to Chastity or of any affinity with them being here forbidden in forbidding Adultery for by one Special the rest that are of near affinity with that are understood and and where the Cause is forbidden there also is the Effect and so the contrary Now the end and scope of this Commandment is the Preservation of Chastity and Wedlock In this Commandment are two parts viz. 1. God forbiddeth Adultery and therein not onely the too familiar company of man with woman out of marriage but also all kinde of filthiness by which man may be defiled all affections of concupiscence and whatsoever stirreth up unto lust and nourisheth it 2. He commandeth Chastity In this Commandment are prohibited 1. The lust of the heart or the evil concupiscence of the flesh Mat. 5.28 Col. 3.5 2. Burning in the flesh which is an inward fervency of lust whereby the godly motions of the heart are hindred over-whelmed and as it were with contrary fire burnt up 1 Cor. 7.9 3. Strange pleasures about generation prohibited in the Word of God the which are many viz. 1. With Beasts Lev. 18.23 2. With the Devil as Witches do by their confession for why may not a Spirit as well have society with a Witch as to eat meat 3. With one and the same Sex Lev. 18.22 This is a sin which they commit whom God hath given over to a reprobate sense Rom. 1.26 27. It was the sin of Sodom Gen. 19. where it was so common that to this day it is termed Sodomy 4. With such as be within the degrees of Consanguinity or Affinity prohibited Lev. 18.6 5. With unmarried persons This sin is called Fornication Deut. 22.28 29. 1 Cor. 10.8 6. With those whereof one is married or at least betrothed This is Adultery Deut. 22.22 3 4. 7. With man and wife They abuse their liberty if they know each other so long as the woman is in her flowers Ezek. 22.10 Lev. 18.19 Ezek. 16.8 or using Marriage-bed intemperately thereby committing Adultery even with his wife 8. Nocturnal Pollutions which arise of immoderate dyet or unchaste cogitations going before in the day Deut. 23.10 Onans sin Gen. 38.8 was not much unlike these 9. Effeminate wantonness whereby occasions are sought to stir up lust Gal. 5.19 4. To appoint some light or Sheet-punishment for Adultery such as that Romish Synagogue doth For it is nothing else but to open a gap for other lewd persons to run into the like impiety Occasions of lust prohibited in this Commandment are these viz. 1. Eyes full of Adultery 2 Pet. 2.14 2. Idleness This occasioned Davids sin with Bathsheba 2 Sam. 11.2 3. Riotous and lascivious Attire 1 Tim. 2.9 Isa 3.16 unto 23. 4. Fulness of bread and meat which provoke lust Ezek. 16.49 Luke 16.19 Rom. 13.13 5. Corrupt dishonest and unseemly talk 1 Cor. 13.33 Such are vain Love-Songs Ballads Interludes and Amorous Books 6. Lascivious Representations of Love-matters in Plays and Comedies Eph. 5.3 4. 7. Undecent and unseemly Pictures 1 Thess 5.22 Abstain from all appearance of evil 8. Lascivious Dancing of man and woman together Mark 6.22 9. Company with effeminate persons and unlawful Divorces All the sorts of lust repugnant to this Commandment may be referred to these several kindes 1. Those that are contrary to Nature and of the devil recited Rom. 1. as confounding both kindes and Sexes and unnatural abusage of Sexes 2. Those which proceed from our corrupt Nature As 1. Incest that most abominable crime of unnatural lust 2. Double Adultery when both persons are married persons 3. Simple Adultery when the one party is a married person 4. Simple Fornication when they are both unmarried 3. Corrupt Inclinations from which though good men are not wholly exempt yet do they not so yield unto them as to take delight in them but they take all occasions whereby they may withstand them and the grace of Resistance is humbly desired of them Adultery consisteth 1. In consent and minde alone As to lust after things 1. Belonging to the body as excess of Apparel Meat or Drink as may stir up to lust and idleness 2. In the minde it self 2. Beyond consent when action follows Adultery is either 1. Contrary to Nature which is either 1. Confusion of kindes as filthiness with Beasts 2. Confusion 1. Of Sexes as man with man woman with woman 2. Of Blood which is Incest 2. According to Nature and is either Fornication when both persons are single unmarried or unbetrothed Adultery when one of them is married or at least betrothed Incest is in the degrees 1. Of Consanguinity which is 1. In a Right Line as Son with Mother and so upwards 2. In a Collateral Line as Brother with Sister 3. In an Overthwart Line as Son with Aunt and so upwards 2. Of Affinity There is the same prohibition of this as of Consanguinity so it may be called an indirect confusion of Blood as for a man to marry his Wifes Sister The several kindes of Adultery viz. 1. Of the Heart Mat. 5.28 This never suffers a man to serve the Lord with a pure conscience 2. Of the Eyes
which are the windows of the heart 2 Pet. 2.14 Isa 3.13 3. Of the Ears when we listen unto unchaste talk and shew no dislike to nor hatred of it 4. Of the Tongue when we take delight in unchaste speeches and filthy Ribaldry by which the hearts of others are corrupted and our own manifested to be so before Eph. 4.29 1 Cor. 15.33 5. Outward in Fact and this is called Sin finished whereunto all the former are as steps or degrees and in the end bring it forth as an end which they have conceived The hainousness of this sin of Adultery may appear by these particulars viz. 1. We sin against God by withstanding his Will in prophaning the holy Ordinance of Matrimony by making the members of Christ the members of an Harlot most ungraciously defiling those bodies which should be the Temples of the holy Ghost converting them into Stews 2. We sin against our Neighbor because this sin is not committed alone but we draw others to it also 3. We sin against the Wife or Husband of the married party by a most ungodly particular wrong 4. We sin against the fruit of our own body whom we brand with a Note of perpetual infamy Gen. 21.10 5. We sin against our own Families which are ruined by being defiled Beggery waits on Lust Job 31.12 6. We sin against the Places Societies and Kingdom where we live because we defile the Land and cause it to vomit out the Inhabitants Gen. 34.27 7. We sin against the Church of God by hindring the propagation thereof and causing it to be evil spoken of by others 8. We sin against our selves because we make our bodies the instruments of Sin and Satan infecting them with loathsom diseases here and plunging them together with our Souls into Hell hereafter 9. It is a sin committed against each person of the Trinity as 1. Against the Father whose Covenant is broken Prov. 2.17 2. Against the Son whose members are made the members of an Harlot 3. Against the Holy Ghost whose Temple is defiled and polluted 1 Cor. 6.19 10. The hainousness of this sin appears by the fruits thereof viz. 1. The Alienation of conjugal Affection which ought to be inviolable 2. The Devastation of the goods and estate of the Family 3. Provocations to unnatural wishes and practices of clandestine Murther 4. If not a gauling terrifying conscience then a seared one a hard heart a reprobate sense 5. The procuring of many loathsom diseases to the body 6. The execution of the fearful Judgements of God denounced against it if unrepented Adultery though never so secretly committed is surely punished of God and that for these Reasons viz. 1. Because the wrath of God is kindled against all such unclean persons Eph. 5.6 2. Because it appears to be a most grievous sin worse then Theft Prov. 6.31 32. 3. Because it defileth the Land not onely persons and houses but whole cities and countreys till all are become abominable Lev. 19.29 4. Because of our calling being Redeemed by God to serve him in purity and holiness all our days 1 Thess 4.3 4 5 7. The Reasons and Motives to avoid Fornication and lust viz. 1. Our Bodies are the Lords and must be serviceable unto him the body is not for fornication but for the Lord 1 Cor. 6.13 2. We thereby make void the glorious work of our Redemption The Lord for the body 1 Cor. 6.13 but Fornication and Sanctification can never stand together 3. Those Bodies shall Rise again not to glory but to shame if we here defile them with beastly lusts 1 Cor. 6.14 4. The Members of Christ that is the bodies of the faithful may not be made the members of an Harlot 1 Cor. 6.15 by profession we seem to be the members of Christ but by unchaste lust we pull our hearts from Christ and knit them to an Harlot 5. This sin is against the body whereas other sins are without the body 1 Cor. 6.18 but the Fornicator both useth and abuseth his own body and leaveth a proper blot and stain upon it making it both the instrument the subject and the object of sin 6. Consider the state and condition of mans heart by effectual calling it is the dwelling place and Temple of the Holy Ghost but by unclean lusts we make it a cage of all unclean Spirits Our body is the Temple of the Holy Ghost and destruction is threatned to the defilers of this Temple 1 Cor. 3.17 So that a Fornicator is also a Sacrilegious person 7. We are wholly Gods and not our own to do what we list or to dispose of our selves 1 Cor. 6.19 20. 8. We all desire to see God and to know his love in Christ for our comfort in this life and Salvation but without holiness and purity of heart we can never see God Heb. 12.14 9. If we suffer our hearts now to burn with fleshly lust we make an entrance in them for the burning of Hell fire for ever for these two alway go together Burning lust and Hell fire unless Repentance come between General Preservatives against this sin or the way to prevent Adultery viz. 1. To consider the near Union betwixt God and us so great is his Love as that he hath married us to himself and made us his Spouse therefore is he most jealous over us and in the very instant of impurity or uncleanness casts us off as the members of an Harlot 2. To consider that God is holy and pure and the Devil an unclean Spirit to whom he is joyned in fellowship that sinneth by uncleanness 3. To tye and binde our selves by Covenant and Vows from the occasions which as sparkles of fire do light upon the tinder of our corrupt Nature Job 31.1 4. Set a watch over thy heart that lustful thoughts proceed not thence Prov 6.25 5. Shut thine eyes Job 31.1 that they wander not after the beauty or properness of any ones person or on lascivious Pictures or on any other like allurements 6. Stop thine ears that they listen not to any enticements of others Prov. 7.21 7. Lock fast thy Tongue that it utter no unchaste and corrupt communication Eph. 5.3 4. 8. Seal up thy Lips that they delight not in wanton kisses Prov. 7.13 9. Manacle thy Hands that they use no wanton dalliance Prov. 6.29 10. Fetter thy Feet that they carry thee not near the place where filthiness may be committed Prov. 7.25 11. Have a care of thy company that thou be not defiled with others wantonness and uncleanness Eph. 5.7 12. See to thy Dyet that it be not inordinate and luxurious Gen. 19.33 13. Moderate thy Apparel that it be not garish and lascivious Ezek. 23.6 15 40. 14. Mis time not thy precious hours that they be not vainly and idly spent 2 Sam. 11.2 Special Preservatives for single persons against this sin viz. 1. To beat down the body and bring it into subjection to abstain from such meats and drinks as inflate and provoke to
fleshliness and in case of fleshly motions to pray heartily against them 2. To abstain from the company of women in private or alone or in the dark 3. If notwithstanding those means thou canst not contain but art troubled with fleshly motions then fly to Gods Ordinance of Marriage 1 Cor. 7.1 For the word is express that No Fornicator or unclean person shall enter into the kingdom of heaven 1 Cor. 6. Special Preservatives for married persons against this sin 1. To dwell together the one not separate from the other 2. So to carry themselves towards one another as those whose bodies are not in their own power but mutually in one anothers power and to follow the Apostles Rule 1 Cor. 7.3 3. To contain at times of extraordinary devotion by mutual consent 4. When women love to be at home governing the house as the vertuous wife is described Prov. 30. 5. When the man esteemeth best of his own wife above all other women covering her infirmities by love and the wife doth likewise of her husband for such mutual fervent love is a singular preservative from the strange woman Prov. 5.18 For the government of the eyes to avoid Adultery there be two special Rules viz. 1. We must open and shut our eyes in obedience to God Prov 4.24 25. 2. We must look to Gods Glory make our eyes not the weapons of any sin but the instruments of Gods Worship and Service This we shall do if we imploy them thus viz. 1. In beholding Gods creatures in heaven and earth and in them we may see Gods Glory Wisdom Mercy Power and Providence and thence glorifie God 2. In beholding Gods Judgments very wisely and narrowly that therein we may see his Justice Wrath for sin and so be humbled and terrified from sin 3. In beholding of the Elements of Gods Sacraments especially the Bread and Wine in the Lords Supper which be visible words wherein we may see our Savior Christ as it were crucified before our eyes 4. In using them as instruments of Invocation by lifting them up to heaven to testifie the lifting up of our hearts to God This use of the eyes Nature teacheth us for whereas other creatures have but four Muscles in their eyes whereby their eyes are turned round about Man hath a fifth Muscle whereby his eye is turned upward toward heaven The Vertues of this Commandment viz. 1. Chastity which is a vertue preserving the minde and body from uncleanness agreeing with the Will of God and avoiding all lusts forbidden by God all unlawful companies and inordinate copulation and all the desires occasions causes and effects either in single life or in wedlock This is one of the chiefest vertues that makes preserves the Image of God 2. Modesty or shamefac'dness which is a vertue abhorring all filthiness joyned with a grief shame and sadness either for some former uncleanness or for fear of falling into any hereafter and having a purpose and desire to fly not onely uncleanness it self but also the occasions and tokens and signs of uncleanness This vertue is required unto chastity as a furtherance and cause and also as an effect consequent and sign thereof 3. Temperance which is a vertue observing the mean agreeable to Nature Honesty Mediocrity and order of persons places and times according to the Law of God and Rule of Nature in things concerning the body as in meat drink recreations and apparel This vertue is required unto chastity as a cause without which we cannot be chaste There is a twofold Chastity viz. 1. Of the single life which is with all carefulness and fasting and prayer to keep their mindes and affections and bodies in holiness 2. In Marriage when the pure and holy use of wedlock is observed Heb. 13.4 Rules for the Preservation of Chastity viz. 1. The minde must be filled with godly meditations and the Word of God must dwell plenteously in our hearts that there may be no room for these wicked desires to enter 2. We must often give our selves to the spiritual exercises of Faith Repentance and New Obedience as publike and private Prayer often meditating hearing and reading Gods Word and the like 3. We must use Sobriety in Recreations Company Meat Drink and Apparel for ungodly lusts are kindled fed and nourished by too much pampering of the body 4. We must alway be doing some good thing either in our general calling of a Christian or in our particular calling for Satan takes advantage by our idleness 5. Men and women must not privately converse together without warrant so to do either from their general or particular Calling for this is the main occasion of Temptations Remember what the Apostle saith Evil conversings corrupt good maners 1 Cor. 15.33 6. Reject not Marriage which was instituted by God for these Reasons viz. 1. The means of multiplying Mankinde 2. The gathering of the Church 3. The Image and Resemblance between God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a Society and Fellowship of Labors and Prayers That Marriage may be a lawful conjunction and this sin thereby avoided these things are required 1. That Matrimony be contracted by consent of both parties 2. That there be adjoyned also the consent of such others as are required 3. That honest Conditions be observed 4. That there be no Errors committed in the persons 5. That it be contracted between such persons as are not forbidden by the Law of God as between whom the degrees of Consanguinity may be no hindrance To preserve purity and chastity in Wedlock these Cautions are profitable viz. 1. Contracts must be in the Lord and with the faithful onely Mal. 2.11 2. Both parties must separate themselves in the time of the womans disease and at appointed Fasts Ezek. 18.6 1 Cor. 7.5 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh and especially to enlarge the Church of God 4. It must be used with Prayer and Thanksgiving 1 Tim. 4.3 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery or any sin of that kinde 2. That looks on a woman to lust after her Mat. 5.28 or that useth wantonness 1 Cor. 6.9 3. That commits Incest Lev. 18.22 or Sodomy 1 Cor. 6.9 or fornication or adultery 4. That useth Marriage-bed intemperately or lieth with a menstruous woman Ezek. 18.6 5. That is given to idleness wears wanton Attire 1 Tim. 2.9 or useth provocations to lust Gal. 5.9 6. That useth light talk and reading of Love-books 1 Cor. 15.35 that frequents lascivious places Eph. 5.3 that delights in wanton Pictures 1 Thess 5.23 that useth the mixt Dancing of men and women Mark 6.22 or keeps company with light and suspected persons Prov. 7.22 7. That makes Marriages of yong children or neglects to dispose his children in marriage in convenient time 1 Cor. 7.36 or that punisheth Adultery with small punishments 8. That
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
respect sake which we owe our Bodies 1 Cor. 12.23 24. Special Rules for Direction in the right adorning of the Body viz. 1. Every one must be content with their own natural Favor and Complexion that God hath given them 2. We must place the principal Ornament of our Souls and Bodies in Vertue and good Works and not in any outward thing 3. In the use of Ornaments we must be very sparing and keep our selves within the mean 4. Ornaments must be used not always alike but according to occasions as in this time of Holy Feasting we may use them more freely then at other times 5. We must adorn our Bodies to a right end viz. That thereby we may honor them and in them honor God The right and spiritual use of Apparrelling our selves viz. 1. To consider our Cloaths are but as the Plaister of our shame and thereby to humble our selves 2. When we clothe our selves to remember to gird up our loyns to prepare our selves for Christ whether by Death or by Judgement 3. By putting on of our Garments we must be admonished to put on Christ Rom. 13.14 4. By putting off of our Cloaths we are admonished to put off the old Man the Body of Corruption Sick Soul hast surfetted with Sin No doubt Thy safest Physick is to Fast it out Or is Gods hand his just Revenging hand Threatned inflicted on thee or the Land Or doest thou want some Blessing Go thy way Prepare thy self to Mourn to Fast and Pray But if God stops a Plague or sheaths his Sword Thou may'st be glad Rejoyce but in the Lord And let thy Holy Feasting never be Without Thanksgiving Fear and Charity CHAP. VIII Of Ecclesiastical Discipline ECclesiastical Discipline is that other Key of the Kingdom of Heaven which is joyned with that of the Preaching of the Gospel and doth open or shut when according to the Commandment of Christ they who in Name are Christians but in their Doctrine or Life shew themselves aliens from Christ Rom. 12.7 c. After they having sometime been admonished will not depart from their Errors and Wickedness are made known unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey the Admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himself out of the Kingdom of Heaven And again if they profess and indeed declare amendment of life are received as Members of Christ and his Church Matth. 18.17 c. 1 Cor. 5.2 c. 2 Thes 3.14 15. This Ecclesiastical Discipline is to be ministred by the Pastors of the Church whereunto are adjoyned certain Elders for this end as Necessities shall require chosen of the Church For Excommunication is an Action of the Church performed in the Name of Christ whereby a grievous Transgressor or an open ungodly and obstinate Sinner is banished from the Fellowship of the Faithful by the judgement of the Elders by the consent of the Church by the Authority of Christ and by the Holy Scriptures They who are to be Excommunicated are chiefly such as deny some Article of the Faith or shew that they will not repent nor submit themselves to the Will of God according to his Commandments neither make any scruple of persisting stubbornly in manifest Wickedness The chief and principal part in Excommunication is Denunciation whereby is denounced That he that denyeth Faith and Repentance is no Member of the Church as long as he continueth such And this Denunciation whereby one is Excommunicated is not in the Power of the Minister of the Church but in the Power of the Church and is done in the name of the Church because this Commandment was given by Christ unto the Church and not for the destruction of the Sinner which is to be Excommunicated but for his Edification or Salvation 1 Cor. 5.5 Some draw the Original of this Church Censure even from Adam whom the Lord cast out of Eden and by an Angel kept him from re-entring and suffered him not to touch or taste of that Tree which was a Sacrament of Life unto him So some observe touching Cain whom the Lord cast out and banished from his face and indeed the Face of God may be called The place of his solemn Worship where he more specially appears In the time of the Law were many Ceremonies to this purpose the unclean were kept from coming to the Tabernacle from entring into the Temple from the partaking of the Sacrifices and from eating the Passover Num. 19.13 20. 9.13 And Abraham is commanded to cast out the Bond-woman and her son out of his Family which was the Church Gen. 21.10 11. So in the New Testament Matth. 16.19 18.18 The use of the Keys to open and shut and the words of binding and loosing come directly to this purpose This was executed on Hymeneus and Alexander 1 Tim. 1.19 20. From all which it is very clear That Excommunication is a sentence of the Church whereby a Member thereof convicted of some grievous Crime and by no means brought to Repentance is driven out of the Church and cut off from the Communion and Fellowship of the Faithful that thereby he may be driven to Repentance The Church is the City of God Excommunication is the Sword That the School of Christ this is the Rod That the Temple of God this is as it were the Whip to scourge out such as abuse it and themselves That the Body of Christ this is as a Medicine to cure the sick Members thereof That the Vine and Sheepfold this serveth to keep the Foxes and Wolves from it The Mark whereat Excommunication aimeth and the end whereto it tendeth is That the Sinners being ashamed may be brought to Repentance and that such as live in the Church might not be corrupted for the cause of the Institution of Excommunication is not so much the punishment of Sin as the Salvation of a Sinner the edifying of the Church and the glory of God For the Church according to the Doctrine of Christ smiteth none with the Spiritual Sword but such as are impenitent and doth not this unto death but unto life and therefore receiveth them that repent The Censure of Excommunication must be used as an Ordinance of God not as an Invention of Man not onely knowing the nature and use of it but practising it to the glory of God and to the good of others Not like the Church of Rome that playes fast and loose with the souls of men for gain nor like their Apes of Modern Times little regarding whether the Excommunicate repented or not but more advising them to pay their Fees and discharge the Court then to repent of their Offences The persons that are liable to this Censure of the Church are onely such as have confessed Christ and called upon God the Father together with us albeit they have denied him in their deeds
and being exhorted will not hear being admonished will not obey being reproved will not repent As for them that are without the Lord will judge them the Church hath nothing to do with them 1 Cor. 5.12 13. For those that were never of the Church cannot be cast out of it being never of the number of the Faithful And here also know That one person may not be Excommunicated for another but onely the party offending Now if any man be truly ingrafted into Christ indued with Faith in Christ and Repentance from dead works being a Member of his Body in Deed and in Truth Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion forasmuch as the Sentence so given is in that particular void and frustrate And though a man justly deserveth to be Excommunicated through his sin and to be separated from the Communion of Saints yet Excommunication is not the first and chief cause thereof but his own sin and the continuance in it seeing it doth not sever him from God but declareth him to be severed through his impenitency as the Priests under the Law putting out the Leprous did not defile them with the Leprosie but pronounced them to be defiled or like the sentence of the Law which is but declared onely by the Judge upon the Malefactor So it is impenitency obstinacy and perseverancy in sin that separates a sinner from the Church Excommunication is onely the Declarative sentence thereof Ecclesiastical Discipline is the Order in the Church instituted by God especially for these two ends viz. 1. That the Ministery of God may be preserved and that all things may be done in the Church decently and in order 2. That the Conversation of every one may be looked into that such as have given offences may be amended and according to the degrees prescribed by Christ The order which the Church doth use in the exercise of her power may be comprehended in these three Verses of the eighteenth Chapter of Matthew viz. 1. If thy Brother trespass go and tell him his fault between thee and him alone if he hear thee thou hast won thy Brother Matth. 18.15 2. If he hearken not unto thee let him be again privately admonished by thee taking one or two others with thee Mat. 18.16 3. If he will not vouchsafe to hear them tell it unto the Church if he refuse to hear the Church also let him be unto thee as a Heathen man and a Publican Matth. 18.17 In Excommunication there are three Judgements to be considered viz. 1. Of God when he doth hold any obstinate Sinner guilty of his offence and so guilty of condemnation 2. Of the Church after that God hath holden him guilty for the Church is onely to pronounce and to declare him so to be not absolutely but with condition of Repentance 3. Of God again whereby he ratifies that in Heaven which the Church hath done on earth The Power of Ecclesiastical Discipline is very necessary in several respects viz. 1. In respect of the Commandment of God 1 Cor. 5.5 2. In respect of Gods glory which would be much impeached if without difference the wicked and blasphemers go in the number of Gods children 3. Lest the Sacrament of the Lords Supper be prophaned by the wicked and that be given them in the Supper which is denied them in the Word 4. For the safety of the Church which shall be punished if she permit willingly the prophanation of Christs Ordinance 5. For avoiding offence in the Church that others be not corrupted 1 Cor. 5.6 6. For the safety of sinners that they being often admonished may return to Repentance and be received again into the Church 7. For avoiding of offence among those that are without and that the Name of God may not be blasphemed nor evil spoken of nor they who are not as yet Members of the Church kept from coming into it nor the Covenant of God despised nor reproached 8. That from the sinners themselves punishments may be averted because the wicked approaching to the Lords Table eat their own damnation The difference between Church-Discipline and State-Government viz. 1. The power committed unto the Church dependeth on Gods Word the Civil power is armed with the Sword 2. In the Church Judgement proceedeth according to Gods Laws in the Civil State according to Civil Laws 3. The Church punisheth the obstinate with the Word of God yet so as it pierceth unto their Consciences The Civil State punisheth the obstinate onely with corporal punishments 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement and the Civil Government oftentimes hath place where there is none for Church Discipline 5. The Judgement of the Church hath degrees of Admonition before it comes to punish but the Civil Judgement proceedeth to punishment without it 6. The Church does often reverse and retract her Judgement and Punishment if there come Repentance but it is otherwise with the Civil Magistrate Touching Excommunication observe these four things from Matth. 7.6 viz. 1. The Foundation thereof it is an Ordinance of God for all obstinate enemies of God by Christs Commandment must be kept from holy things A man living in the Church may be worse in practice then an open enemy and such an one was Ishmael who for mocking Isaac the Son of the Promise was cast out of Abrahams Family that is out of the Church of God Gen. 21.10 11. For Abrahams Family at that time was Gods visible Church 2. The End thereof which is to preserve the holy things of God from pollution contempt and prophanation even the Word Prayer and Sacraments which wilful Enemies would trample upon as Swine upon Pearls And herein we may see the abuse of this Ordinance when it is made for Politique and Civil Respects 3. Who must execute this Censure of the Church namely they to whom the disposing and keeping of the holy things of God is committed that is The lawful Ministers of the Word and Sacraments but without the Exercise of this Censure which God hath given unto the Church they cannot keep those holy things pure which God hath committed unto them 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies namely to the debarring of them from the use of the Saints Communion in Prayer and Sacraments Indeed if the party be excommunicated for some particular Crime and there be hope of his Repentance because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church then although he be excluded from Communion with them in the Sacraments and Prayer yet he may be admitted to the hearing of the Word because that is a means to humble him for his sin and to bring him to Repentance which is the end of all Ecclesiastical Censures The Censures of the Church are of three sorts all of them having their proper time and place and use and
object according to the nature of the offence and party offending 1. Admonition or Exhortation to amendment which also is joyned with reprehension and denunciation of Gods judgements against the party not repenting but persisting in his evil way Gen. 3.11 4.6 7. 2. Suspension whereby the offenders for a time are barred from the Lords Supper This is not a Separation from all holy things but some onely till clearer evidence produce either farther punishment or absolution 2 Thes 3.14 15. 3. Excommunication which is a Separation from all holy things and the Priviledges of the Church and the Communion of Saints because to their sin they adde this obstinate contempt of the Admonitions given unto them Gen. 17.14 Ezra 10.8 Matth. 18.17 There is a twofold Communication or Communion from which an excommunicate person may be said to be excluded viz. 1. Inward and Spiritual which every Faithful one hath by Faith and Love first with God and then with the Saints of God 1 Joh. 1.3 7. From this Fellowship can none be excluded but by sin which is it alone can separate any man from the Grace of God and from Communion with him The Church Excommunication can bar and shut out no man from this Communion 2. Outward and Corporal which standeth in a common partaking together in the Word in Prayers and in the receiving of the Sacraments and in familiarity and friendship one with another from all which Excommunication separateth The Bands or Duties which no Excommunication doth dispence withal viz. 1. Natural if any Excommunicate person be in want or any distress we must minister unto him such things as are necessary for his preservation 2. Domestical as the duties of Wives Children and Servants may not be shaken off under any colour or pretence of Excommunication Provided that they cease not to pray for them to admonish them to hate their sins and see they defend them not in their wicked courses or joyn with them in opinion 3. Civil or Politique it is lawful to buy of him or to sell unto him yet we ought not to converse and commerce with him as with a Friend The Duties which are to be performed to Excommunicate persons viz. 1. We must love the Persons of the Excommunicate in the Lord and thirst after their souls health and for their conversion 2. We must exhort and rebuke them so that albeit we love them we must take heed that we do not flatter them and so harden them in their sins 3. We are bound to pray for those that are bound by the Church Censures we are not to pray with them but it is required of us to pray for them 4. We are to assure them that upon their Repentance we are ready to embrace them and to receive them as Brethren forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways The fearful estate and condition of Excommunicated persons viz. 1. Their Names whilest they persist in their obstinate Impenitency are cancelled out of the number of the people of God Gen. 1.7 2. The Sentence that is pronounced on Earth is ratified in Heaven Matth. 18.18 c. for Christ is the Author of it 1 Cor. 5.4 3. They are barred from the Word and Sacraments and from Prayers with the Congregation the Word prevailed not to do them good the Sacraments would do them hurt 4. They are infamous for they are to be called and accounted as the Heathens and Publicans Matth. 18.17 5. Such as thus contemn the Admonition and Reprehension of the Church lose the Communion of Saints and become the bondslaves of Satan 1 Cor. 5.3 4 5. 6. Being cast out of the Church they are banished out of all Churches the Churches of God have all cast them out whom one hath cast out And if we be not of the Church of God we are of the Synagogue of Satan 7. The sundry Decrees and Constitutions established by Humane Laws do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church The ends of Excommunication are these viz. 1. The good of the person Excommunicated that if it be possible he may be won 2. The Salvation or preservation of the whole Church 1 Cor. 5.13 lest others be infected 3. That the rest may fear and be kept within the bounds of their duty 1 Tim. 5.20 4. That those Punishments which hang over the Church for sin may be kept off and avoided Josh 7.11 Numb 25.7 5. The Glory of God and if this be before their eyes that are Governors of the Church it will keep them from declining either to the right hand or the left from winking at the sins of great ones and censuring the faults and infirmities of those of low degree too sharply from winking at great beams in some and from having Eagles eyes to pry into the motes of others The use of Excommunication ought to be perpetual and universal in the Church because the causes of this power of the Church are perpetual and universal As 1. The Commandment of Christ Matth. 18.18 1 Cor. 5.5 2. That obstinate Sinners being made ashamed may be brought to Repentance 3. That no others should be infected by their evil life and corrupt example 4. Because it is the ordinary Office of the Church to judge them that are within 1 Cor. 5.12 Obstinate Sinners are to be cast out of the Church which ought not to Tolerate open Offenders for these Reasons viz. 1. Because it is a comely thing for the Saints of God to purge themselves of them that as they differ from Heathen men so they may differ from Heathen Meetings for They are a holy people Deut. 2.14 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men Col. 3.6 3. Because it is a cause of great Mercy and wonderful Blessing from God when such as transgress are resisted and punished Joh. 7.13 8.1 2. 4. Because it would be reproachful to God and his Son Jesus Christ if they who lead wicked and wretched lives should be admitted freely to his Table as if his people were a company or conspiracy of prophane persons whereas the Church is the Body of Christ Col. 1.24 5. By continual company of the wicked the godly are corrupted 1 Cor. 5.6 7. it is better that one Member be cut off then that the whole Body of the Church should perish 6. They are to be cut off to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness who by winking at their sin would grow the more obstinate but by this chastisement may be reclaimed and preserved 1 Cor. 5.5 We must have no company with scandalons livers that they may be ashamed 2 Thess 3.14 Excommunication described by its several parts viz. 1. It is a Sentence of the Church Mat. 18.17 2. It must be executed upon him that is a Member of the Church 1
Cor. 5.11 12. 3. The party Delinquent must be convicted of some grievous crime Tit. 3.10 4. It stretcheth to him that cannot be otherwise brought to Repentance 5. He is driven from the visible and outward Communion of the Saints 6. The end or use of it is to make him ashamed that hath offended From the first part of the description of Excommunication we learn 1. That such as are themselves out of the Church and no true parts thereof have nothing to do herewith 2. How great the honor and dignity of the Ministery is to binde and loose offenders to open and shut Heaven to remit and retain Sins so that it belongeth not to private persons 3. That those Churches are deceived that cast from them this Ordinance of Christ From the second part of the description of Excommunication we learn 1. What person is to be Excommunicated even such an one as was called our Brother and registred in the number of the children of the Church and not such as are without 2. To Discern the gross folly and corrupt dealing of the Church of Rome which hath nothing to do herewith being not the true but a false Church 3. Such as are without the Church may not hence be encouraged to continue in Sin because they are without Church-Censures but let them hasten to come within the Church lest their condemnation be to come From the third part of the description of Excommunication we learn 1. That a man is not to be Excommunicated and put out of the Church for every trifle or for every Sin but for Scandals and Offences against the First or Second Table and such as are most notorious 2. That it is not to be used as the first but as the last Remedy so that there is required Patience and much Lenity waiting whether he will by private Admonitions and Exhortations private Reproofs and Rebukes be amended or not 3. That whilest Sin is secret and unknown no man can be Excommunicated but then onely when it is made publike and manifest unto all and it is then made publike when the Church is acquainted with it From the fourth part of the description of Excommunication we learn 1. That such as have offended and truly repent of their sins giving evident Testimony of their unfained Conversion ought to be spared and not censured to be comforted not terrified to be retained in the Church not rejected and cast out of the Church 2. That Impenitency is a most grievous Sin and next to Infidelity the greatest for as Faith is the Mother of Repentance so the unbelieving heart the cause of Impenitency 3. To make a difference between Sin and Sin between Sinner and Sinner some fight against their Sins as against their Enemies others cherish Sins in themselves and are resolved to continue in them From the fifth part of the description of Excommunication we learn 1. To avoid the conversation of such as are cast out of the Church so far as possibly we can 2. That to be familiar with such encourageth them to continue in their dangerous estate 3. That it is the duty of the Church to purge it self of such Offenders as a Body of corrupt gross and superfluous Humors From the sixth and last part of the description of Excommunication we learn 1. Not to condemn the Censure or open our mouthes against this Ordinance of God so soveraign so profitable so necessary forasmuch as the Church casteth them out for a season that it may receive them again for ever 2. Not to condemn such persons as are Excommunicated though we cannot admit of them as Christian Brethren yet they are natural Brethren and may belong to Gods Eternal Election The incestuous Corinthian was Excommunicated yet repented and laid hold of the Promises 3. That whatsoever power is given to the Pastors of the Church is given to Edification and not to Destruction 2 Cor. 10.8 This Ordinance is good for all that abuse it not The Use we are to make of this Sentence of Excommunication when it is denounced against others viz. 1. We must mourn for them as for the loss of a Member though themselves do not yea and pray for them most earnestly 2. We must beware and look to our selves that we come not into that estate lest their condition be ours 3. We must take heed that we do not harden them in their sins but seek by all lawful means to reclaim and recover them that they with us may joyn in lauding and magnifying the Name of the Lord. To whom be Glory for ever This Sentence flows but from the Church alone Deriv'd from Christ Denounced against none But Members of the Church when as they be Duly Convicted of Delinquency It 's Power extends not unto such who may Be Conquer'd to Repent some other way If not it may pronounce Exclusion From the Saints visible Communion Vntil the Church receive clear Evidence Of godly Sorrow and true Penitence FINIS AN Alphabetical Table Of all the Choycest FLOWERS Contained in this HOLY ARBOR The Number notes the Page the letters a. b. c. the parts of each Page A ADAM his state of Innocence 317 c. 318 a. his Fall 352 b.c. Adoption what 333 a. Doctrine thereof ibid. to 334 Signs thereof 333 b c. Benefits thereof 334 a. Duties required thence ibid. b. Adoration twofold 216 b. the Vertues therein required ibid. c. Adultery the several kindes and degrees thereof 285 286 the heinousness of the Sin ibid. c. 287 a. Remedies against it 110 c. 111 a. 288. Affliction Why God afflicts his people 198 a. 199 a. 200 c. Comforts opposed to Affliction ibid. c. The fruit of Affliction ibid. b. the Saints advantage thereby 201 b. Amen what it signifies 168 c. Anabaptists confuted 45 b. Angels their Nature and the maner of their Creation 317 b. wherein they are to be imitated by us 97 b. Anger holy Anger and its properties 281 Sinful Anger how to be avoided 279 b. 289 a. how it differs from hatred ibid. c. Anointing of Christ what it signifies 128 b. Antichrist proved to be the Pope 234 c. 235 a. Apparel Rules touching it 375 b c. the right use thereof 376 a. Apocryphal Books not penn'd by the Prophets 6 c. or the Spirit of God ibid. Ascension Christs Ascension into Heaven 140 a. 142 c. what most considerable therein 141 c. why Christ ascended 142 a. the Benefits thereof ibid. b. Assurance the grounds thereof 316 b. the necessity and the Signs thereof 189 c. 190 a. how it may be encreased ibid. B BAptism what 41 a. why instituted 46 c. 47 a b. how far Necessary 41 a. 45 c. the Doctrine of Baptism 41 to 47. Salvation possible without it 42 c. what the words in Baptism signifie 42 c. what it is to be Baptized into Christs death 43 b. the right Vse of Baptism 44 c. The Errors touching Baptism 45 a. the Papists Error touching it 46. the difference betwixt Baptism and Circumcision ibid. how they agree