consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
and Impassible and such like For the proof of his Divine Nature or that the Eternal Son called The Word is another Nature from the Flesh taken and a subsistence even before the Flesh born of the Virgin reade Joh. 1.14 Heb. 2.14 16. 1 Joh. 4.2 who being in the form of God took on him the form of a Servant Phil. 2.6 In the Beginning was the Word and the Word was with God and that Word was God Joh. 1.1 Many other are the quotations of Scripture to prove his Divine Nature as Psal 2.7 Acts 13.33 Heb. 1.5 Joh. 17.3 Matth. 1.23 Heb. 1.3 Joh. 2.19 1 Tim. 3.16 Joh. 6.51 1 Pet. 3.19 as also his Humane Nature Rom. 1.3 9.5 Luke 1.31 Heb. 2.11 Luke 1.42 2.7 Gal. 4.4 3.16 Heb. 2.16 Mat. 26.38 Luke 2.52 Joh. 10.18 Luke 23.46 1 Cor. 15.21 Eph. 5.30 4.12 16. Joh. 5.56 Rom. 8.11 Gen. 3.15 49.10 Isa 7.14 Matth. 10.18 23. Luke 1.27 31 34. 2.40 Mat. 4.2 Joh. 4.7 19.41 Mark 4.38 Mat. 27.50 Mark 15.37 Luke 23.46 Joh. 19.30 33. 2. That these two Natures make but one person in Christ or that in Christ are two perfect Natures whole and distinct and double properties also and operations natural but one person for it was requisite that one and the same should be Mediator both by Merit and by Power But they who make two persons make also two Christs with Nestorius the one a Man passive and crucified the other God not crucified and onely assisting the Man Christ by his Grace But this Heresie hath been long since confuted and condemned And that the Divine and Humane Natures of Christ are united in one person accordeth with the holy Scripture Joh. 1.14 Mat. 3.17 Eph. 4.10 1 Tim. 2.5 6. for his Humane Nature was at once both formed and assumed of the Word into unity of person and made proper unto the Word before or without which assumption or personal union it neither was nor had been nor should be Some Hereticks of old have proudly said That of the substance of the blessed Maid Christs flesh ne're formed was but that 't was brought Down from Heav'n into her womb others thought He had not true and real flesh indeed But in appearance onely Be 't our Creed To believe he was true God true Man one Onely natural Son of God alone Two Natures whole perfect distinct to be One undivided personality §. 5. Suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell THis Pontius Pilate was a Heathen Judge set over the Province of the Jews by the Roman Emperor under whose Government Christ began to execute his office for which he was sent and continuing therein and working Miracles was spitefully entreated of the wicked Jews for the space of three years and upward then villanously betrayed by one of his Disciples apprehended abused and crucified being full Thirty three years of Age and upward though his certain Age is not infallibly set down by any Dead that is On the Cross he gave up the ghost was after pierced to the very heart so that water and blood came out and being found certainly dead he had not his legs broken as theirs were who had been crucified with him And Buried that is for the more certainty that his Spirit was departed out of his body and as for the confirmation of his death so for the mystery of our not onely death but burial unto sin figured thereby he was taken down from the Cross and laid in the Grave or Sepulchre Now it is one thing to believe that Christ suffered another to believe in Christ which suffered for that is onely to have an Historical Faith of Christs Passion without reposing any confidence therein but this is to believe not onely that Christ suffered but also to repose and place our trust and confidence in Christs Suffering and Passion For the right apprehension of the suffering of Christ being God-Man know That the Deity simply considered in it self and by it self could not dye but that person which was God both could and did dye For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature and uniting them together without confusion alteration distraction separation in one person that which is done by the one Nature is done by the person in which respect the Scripture often attributeth the Suffering of Christ to the other Nature 1 Cor. 2.8 Acts 20.28 And though the Divine Nature of Christ suffered not yet did it support the Humane Nature and added dignity worth and efficacy to the suffering of that Nature yea it had also proper and peculiar works as to Sanctifie his Humane Nature to take away our sins to reconcile us to God and the like And this must be cautiously observed by us for a Rule That Christ is not dead for us except we be dead to sin neither is he risen again for us except we be risen again to newness of life And take this for a most sure Principle That we are not Redeemed except we be Sanctified for he did not Redeem us from sin that we should commit it afresh and serve it again It is one thing to know that Christ dyed another thing that he dyed for us and it is one thing to discourse passionately of his death another to feel the operation thereof within us Labor therefore to be so affected therewith as that it may effectually prove thy death unto sin Christ descended into Hell for us when after the very time of his Passion he continued for a time in the state of the Dead and was under the power of the Grave This Article of Christs Descension into Hell is to be understood of the Grave not of his Souls going down locally into the place of the Damned not onely of those inexpressible yea unconceiveable torments which he suffered in his Soul under the eclipse of Gods favor yea under the fearful wrath of God which though in respect of us was to be eternal in him was made temporary having end because himself is Eternal and Infinite So that to believe in Jesus Christ which descended into Hell is to believe that Christ was for a time in the state of the Dead and held under the power of the Grave To believe in Christ which suffered is to believe 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake 3. That he felt the horrible and dreadful wrath of God whereby to make recompence for mine and others sins and to appease his wrath against Mankinde Mention is made of Pilate in Christs Passion for these Reasons 1. Because Christ would receive from the Judge himself a Testimony of his Innocency 2. Because it was requisite he should be solemnly condemned that all the world might know that he though innocent was condemned
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
impossible it is our own fault for God commanded them when they were possible neither hath he lost the right of requiring that now which we lost the power of performing of then at our Parents first birth yea after our second birth in Christ being still in this life but in a state of imperfection it is impossible though God commands us to crave and desire of him in this life the perfect fulfilling of the Law So that God chargeth no more upon us then he had enabled us to do and had given us strength to perform and if there be any impossibility to do it the fault resteth in our selves and not in God for man by his first Creation was able to keep the whole Law without sinning for he was made after Gods own Image God saith Solomon made man righteous Eccl. 7. his heart was full of divine understanding his will was altogether right his affections holy his power absolute to persist and continue such always but as his nature now is he cannot keep the Law of God neither the whole nor any parcel thereof but is altogether corrupt his understanding darkned his will crooked his affections impure and his best strength weakness towards the running of the race of Gods Commandments yea though assisted by Gods grace and regenerate yet does not perfectly fulfil the Law but faileth still in many things for though a man be now Spiritual and guided by Gods Spirit not to sin as men natural 1 John 3.9 yet the flesh the old man corrupt Nature is not altogether expelled but remaining for their humiliation and the exercise of Grace in their Spiritual combat hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Thus though the Law exacteth such perfect obedience as no man in this life is able to yield as appeareth Acts 13.38 Rom. 8.3 3.20 Gal. 2.21 yet we must know that it is impossible onely to Nature but not to Grace which is thus to be explained It is possible to Grace because Grace covereth our failings not that a man in Grace can perfectly fulfil all things Christians are not bound at all to the observation of the Judaical Ceremonies nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth yet no Christian man whatsoever is freed from the obedience of the Moral Law for that remains for ever a Rule of obedience to every childe of God though he be not bound to bring the same obedience for his Justification before God for he is accursed saith the Law that faileth in any Commandment except saith the Gospel he be reconciled again in Christ and in him have the pardon of his transgressions Whence this is one main difference betwixt the Law and the Gospel That the Law leaveth no place to repentance nor affordeth any means to resume that which is lost or recover that which is decayed Hear the thunder of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3.10 Listen to the still voyce of the Gospel Repent Mat. 3.2 4.17 Sin no more Joh. 5.14 8.11 Turn you turn you from your wicked ways for why will ye dye Ezek. 33.11 In this respect the Law may be resembled to Abishai the Gospel to David both of them found their enemy Abishai would presently have smote him dead but David wakes him tells him the danger he was in and adviseth him to look better to himself 1 Sam. 26.8 c. Thus the Law sets forth the rigor of Gods Justice the Gospel the riches of his Mercy Now indeed a man cannot see his sins to purpose without the spirit of Bondage for that must make the Law effectual as well as the Spirit of Adoption doth the Gospel that is except God himself press the Law in our hearts the Ministers discover our sins to no purpose they may as soon shake the earth it self as the heart of a sinner without the work of God therefore the first work of the Holy Ghost is to awaken a sinner to set upon him his sins that he may be fit to receive Christ The Law in general is that part of Gods Word which commands things just honest and godly and being thus conceived it is three-foldâ— or the parts thereof are three 1. The Ceremonial Law concerning Ceremonies binding the Jews until the coming of the Messias that they should be Signs Symboles Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ this Law prescribed to the Jews Ceremonies Rites and Orders to be performed in the Worship of God and is laid down in the Books of Moses especially in Leviticus it concerned the Jews onely and is now wholly abrogated 2. The Judicial Law which is that part of Gods Word which prescribed Ordinances for the Government of the Jews Commonwealth and the Civil punishment of offenders Indeed their whole Civil Order or Government that is of the Offices of Magistrates Judgements Punishments Contracts and of the distinguishing and bounding of Dominions binding all Abrahams posterity until the coming of the Messias that they should be Types of that Order which should be in Christs Kingdom that is of the Spiritual Regiment of the Messias This did indeed principally concern the Jews but yet so far forth as it tendeth to the establishing of the Moral Law having in it common Equity it concerneth all people in all times and places 3. The Moral Law which teacheth us what to do and what not to do binding all reasonable creatures to perfect obedience both internal and external so that it may fully be described in these three points 1. That part of Gods word concerning righteousness and godliness which was written in Adams minde by the gift of Creation and the remnants of it be in every man by the light of Nature in regard whereof it bindes all men 2. It commandeth perfect obedience both inward in thought and affection and outward in speech and action 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof though but once and that in thought onely Gal. 3.10 The sum of the Moral Law is propounded in the Decalogue or Ten Commandments which many can repeat but few do understand The Ceremonial Law must be considered in a double respect 1. In regard of the observation of it in Gods worship and so it is wholly abrogated 2. In the scope and substance of it which is Christ crucified with his benefits whom it shadowed out thus it remaineth still and is now more plain then ever it was The Ceremonial Law ceased at the coming of Christ for these Reasons 1. There is no more use of a candle when the Sun is risen nor of the picture when the person is present Thus was it between the Mosaical Ceremonies and Christ 2. The renting of the vail of the Temple at Christs suffering
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
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
laying hold on those things which were not instituted for them but for the Disciples of Christ 2. Because they prophane the Covenant and Testament of God by taking to themselves the Signs and Tokens of the Covenant and so would make him the Father of the wicked 3. Because they tread under foot the blood of Christ by not receiving his benefits by faith when as they profess they do and so mock God 4. Because they condemn themselves by their own judgement for they accept of this Doctrine yet are conscious to themselves that they are hypocrites and so condemn themselves All deadness and hardness of heart must not keep us from the Lords Table for it is twofold viz. 1. Sensible which is in Gods children which they bewail this may not discourage the Communicant from approaching the Table 2. Insensible which is a great and dangerous Judgement and one proper to the Reprobate They onely are to be admitted to the Supper of the Lord who by their confession and life profess faith and repentance and the Reason is 1. Because the Church should prophane Gods Covenant if it should admit unbelievers and men impenitent for he that doth a thing and he that consenteth to it are both guilty 2. Because if such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed The Supper of the Lord is often to be celebrated for these Reasons viz. 1. Because of the words of institution 2. Because in respect of the end and purpose of the institution for it must be done in remembrance of Christ The Sacrament of the Lords Supper is not to be omitted when it is administred in the Congregation whereof we are members for they were to be cut off from the people who neglected the Passover but this Sacrament is greater then it in two respects viz. 1. This Sacrament is more clear because it doth more lively represent Christ exhibited in the flesh but the Passover onely represented Christ which was to come 2. Because the mercy we are now to remember is greater then that of the Passover the one being our Redemption from Sin and Hell the other our deliverance out of Egypt though that was not all The resemblances between the Passover and the Supper of the Lord viz. 1. As one is called the Lords Passover Exod. 12.12 so this is called the Lords Supper 1 Cor. 11.20 2. God calleth the Lamb the Paschal Lamb because the Angel in the common destruction passed over the houses of the Israelites so Christ calleth the Bread by the name of his body that was broken for us Luke 22.19 3. In the Passover the Lord saith This shall be for a memorial Exod. 12.14 so Christ saith Do this in remembrance of me Luke 22.19 4. God saith of the Lamb Take ye Exod. 12.5 Christ saith of the Bread Take ye Mat. 26.26 5. God saith of the Paschal Lamb Eat ye Exod. 12.11 Christ saith of the Bread Eat ye of the Wine Drink ye c. Christ would at the last Supper of the Passover institute this his Supper for these Reasons 1. That now an end was made of all the old Sacrifices and he did substitute a new Sacrament which should succeed and be observed that Paschal Sacrament being abolished 2. That the same thing might be signified difference of time onely excepted the one signifying Christ to come and to be sacrificed the other come and sacrificed 3. That he might stir up in his Disciples and in us greater attention and marking of the cause for which he did institute it doing nothing before his death but what was of most weight and moment The absurdities following upon and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord some wherof are also against Consubstantiation 1. If the bread and wine be turned into the very body and blood of Christ then shall be no Signs in the holy Supper and then no Sacrament for Sacraments cannot be without visible Signs Thus it overthroweth the Sacrament consisting of two parts a visible Sign and an invisible Grace signified but if bread were really the body of Christ then there could be no outward Sign to represent the inward Grace 2. Christs blood should be seperated from his body which can never be 3. The body of Christ should be infinite and therefore he should not be a very man nor truly ascended for by making the body of Christ to be in more places then one at the same time the nature of a true body is destroyed 4. That then the wicked and hypocrites as well as the godly coming to the Supper should then receive Christ and be indeed partakers of the body and blood of Christ yea irrational creatures which is horrible Blasphemy to imagine and determine 5. It maketh two Christs one that giveth another that is given one at the Table another in the mouthes and stomacks of the Disciples 6. The Apostle calleth it Bread oftentimes even after consecration 1 Cor. 10.16 11.26 27 28. and Christ instituted this Supper before he was crucified 7. If the body and blood of Christ had been really in the bread and wine Christ should have eaten himself even his own body and drank his own blood and have given his dead body with his living hands 8. This communion is common to the Fathers and us but the Fathers could not communicate any otherwise with Christ then by faith in the Word and Old Sacraments 9. Christ is ascended really with his body into heaven which must contain him until his coming again Acts 3.21 1.11 John 16.28 Matth. 26.11 The great wide difference between the Lords Supper and the Popish blasphemous idolatrous Mass 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that onely Sacrifice of Christ which himself once fully wrought on the cross Heb. 7.27 But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ except also Christ be daily offered for them by their Sacrificers 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ who now according to his humane Nature is onely in heaven at the right hand of his Father Heb. 1.3 and there will be worshipped of us John 4.21 22 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine and therefore say they is to be worshipped in them So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus and an accursed Idolatry 3. The Popish Mass changeth or rather abolished the Rite instituted by Christ for it taketh away the cup from the people and most presumptuously addeth many toys 4. The Mass transformeth the Sign into the thing signified for it denyeth that there
no notice of others necessities of such complained the Church of the Jews in her captivity Lam. 1.12 These bewray too much self-love 2. Such as who though they take notice yet are not at all moved to any compassion of such the Prophet Amos complaineth Amos 6.6 These discover too great senslesness and plain inhumanity 3. Such who though they be moved yet perform not this duty because they think it an idle frivolous thing nothing available and profitable of such Job speaks Job 21.15 These manifest too much distrust in God and plain Atheism They are not to be prayed for whom we know our prayers cannot help These are 1. All such as are dead for their estate is unchangeable 2. They which sin against the Holy Ghost 3. They concerning whom God hath given an express command and charge to the contrary and who are expresly and apparently rejected of God for who pray for such gainsay the revealed will of God Thus we read not that Samuel prayed for Saul after the Lord expresly forbade him 2 Sam. 16.1 and thus the Lord forbade Jeremiah to pray for the people Jer. 7.16 Motives to publike prayer 1. The more publike prayer is the more honorable and acceptable it is to God because it is an honor to him even when one faithfully prays unto him and that it is the more acceptable his promise shews Matth. 18.28 2. It is more powerful thus to prevent a Judgement or rather to remove it the Prophet assembles all the people together to pray Joel 2.16 17. So did the King of Niniveh Jonah 3.8 3. It is a sign of communion an outward sign whereby we manifest our selves to be of the chosen and called flock of Christ 4. It is an especial means of mutual edification for thereby we mutually stir up the zeal and enflame the affection of one another 5. The neglect of it is a note of prophaneness from which blame Seperatists and Schismaticks though they would seem very Religious cannot well acquit themselves they are not of Davids minde who mourned when he could not come into the house of Prayer Psal 48.1 c. These would too untimely seperate the Tares from the Wheat before the Harvest Prayer in a Family is very necessary because 1. A Family hath need of peculiar blessings beside the common which in the Church are prayed for yea and hath received many for which peculiar thanks is to be given 2. A true Christians house if Gods worship a principal part whereof is Prayer be there from time to time performed is made Gods Church which is a great honor unto a Family Rom. 16.5 Phil. 4. 3. By prayer a Christian brings Gods blessing into his house for where God is called upon there is he present to bestow his blessings as he blessed Obed-Edom and all his houshold while the Ark was in his house 2 Sam. 6.11 It is very needful that secret prayer be added both to publike prayer at Church and private prayer in a Family and that for these Reasons 1. Hereby we may more freely pour out our whole hearts to God and make known our minde 2. This kinde of prayer affordeth the truest tryal of the uprightness of a mans heart for a man may a long time continue to pray in the Church and in a Family and his prayer be meer formal even onely for companies sake 3. This argueth great familiarity with God 4. It bringeth greatest comfort to a mans heart and they which content themselves with Church and Family-prayers have very just cause to suspect themselves 5. Such Wives Children Servants and other inferiors as live in any house under prophane Governors that will not have prayers in their Families may by this kinde of prayer make supply thereof unto their own souls for none can hinder secret prayer The difference betwixt praying wishing viz. 1. Wishes are sudden and inconsiderate straightway ceasing Prayer is with deliberation and giveth not over without speeding of the thing desired 2. Wishes are without respect of the means and care of right or wrong in attaining the thing wished for Prayer is with submission to the lawful use of the means and care of prevailing by right onely 3. Wishes are for the most part of things worldly Prayer is chiefly for things Spiritual and heavenly one onely Petition of six in the Lords Prayer being for things Temporal 4. Wishes are sometimes for things Spiritual and heavenly but very unconstant as Balaams wish Let me dye the death of the righteous but Prayer persevereth like Jacob wrestling with God Reasons to enforce us to the practice of this duty of prayer 1. Prayer is one of the most principal parts of Gods worship for herein we acknowledge him to be the Giver of all good things the Searcher and knower of all hearts and hereby we testifie the Faith Hope and Confidence we have in God it is called The calves of our lips Hosea 14.2 because it is a Sacrifice well-pleasing to God 2. By prayer we do obtain and also continue and preserve unto our selves every good grace and blessing of God specially such as concern eternal life for God promiseth his Spirit to them that ask it by prayer Luke 11.13 3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption and therefore the Spirit of prayer is called the Spirit of Grace Zech. 1.3 4. By prayer we have Spiritual communion and familiarity with God for in preaching of the word God speaks to us and in prayer we speak to God and the more we pray the nearer and greater fellowship we have with him 5. It is specially commanded of God as a special means to obtain all blessings 1 Thess 5.17 6. The gracious Promises God hath made unto effectual prayer may allure us to pray Mat. 7.7 7. Consider the efficacy power and force of prayer Jam. 5.16 8. The excellency thereof and the priviledge we have by it to have free liberty to come to God 9. The profit of prayer for it hath the promise of this life and of the life to come Rom. 10.12 10. The necessity thereof for without it we shew our selves destitute of Grace and so in the state of condemnation Jam. 4.2 Motives to prayer repeated 1. Gods express charge and command David obeyed it Psal 27.8 and indeed this of it self were fully sufficient without any other motives 2. Gods worship Prayer being the most principal especial and proper part thereof 3. The honor of God for he is not by any thing more honored then by Prayer by which we do acknowledge him to be 1. Every where present and in every place to hear his children 2. To be the Fountain of all Blessings therefore we give the praise thereof to God 3. To be a God full of pity and compassion which maketh us to lay open our griefs distresses to him 4. To be an Almighty God able to give whatsoever we desire 5. To be a bountiful God who giveth to all liberally
good things from him 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idlely but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and therein celebrate the wisdom power and goodness of the great Creator The Power of God is the very Essence of God it is an essential Property in God working and effecting all things in all things by determining and executing all things that he will And the Providence of God is a joynt-operation of his infinite Wisdom infinite Justice and infinite Mercy it is the Eternal most free unchangeable most just wise and good counsel of God whereby he worketh all good things and permitteth also evil things to be done and directeth all things both evil and good to his own glory and the safety of his chosen yea it is his Almighty Power every where present whereby he doth uphold and govern the world with all the creatures therein so that nothing cometh to pass by Chance Fortune or Destiny but by his Fatherly Counsel So that to believe in God the Creator is to believe that God who hath created all things and governeth them by his Providence hath created me and the faithful in the world to celebrate and serve him and all other things to serve for our safety All things are yours and you are Christs and Christ is Gods Most Holy Just Spiritual Essence All Power all Mercy all Intelligence Thou Father of our Savior Christ whereby Thou daign'st thy Faithful ones Paternity By that most Free-grace of Adoption Or New-birth of Regeneration Thou Almighty wonderful Creator Gracious Preserver most wise Governor Of the world Help my Vnbelief in me Confirm thy Faith for I believe in thee §. 3. And in Jesus Christ his onely Son our Lord. THe whole History of Christ may be comprehended in his Divinity his Humanity his Office and his Theanthropeity Christ is very God Joh. 1.1 Mat. 1.23 and very Man Gen. 3.15 Isa 7.14 God and Man and that in one person Joh. 1.14 Phil. 2.6 7 9 11. 1 Tim. 2.5 6. and the Savior of Mankinde 2 Cor. 5.18 Joh. 1.20 1 Joh. 2.2 So that in Christ are two perfect Natures whole and distinct and double Properties also and operations natural but one person subsisting in both these Natures Divine and Humane for it was requisite that one and the same should be Mediator both by Merit and by Power Now Christ as concerning his person hath but one Father and one Mother a Father as touching his Godhead a Mother as touching his Manhood the Virgin Mary of whose substance he was conceived by the power of the Holy Ghost Gal. 4.4 1 Tim. 2.5 So that though each Nature hath its property remaining distinct to it self yet are they so joyned as they make but one person in Christ who was whole God and whole Man whole God also with his body but not according to his body God whole Man also with his Godhead but not according to his Godhead Man So also whole Adorable with his body but not according to his body Adorable whole Increate also with his body but not according to his body Increated whole Formed also with his Godhead but not according to his Godhead Formed whole Consubstantial with God also with his body but not according to his body Consubstantial as neither also is he according to his Godhead Coessential with men but he is according to the Flesh Consubstantial unto us existing also in his Godhead For when we say he is according to the Spirit Consubstantial with God we may not say he is according to the Spirit Coessential with men And contrarily when we affirm him to be according to the Flesh Consubstantial with men we may not affirm him to be according to the Flesh Consubstantial with God The distinction and unconfoundableness of the Nature and Properties of the Word and the Flesh must thus exactly not with a running eye but warily be observed that we may avoid the bringing in of a Division of one most undivided person Touching Christ in the Creed we learn to believe these two things 1. His Humiliation whereof there be three degrees 1. His Incarnation not by turning the Godhead into the Nature of Man but by taking Mans Nature to the Godhead that so one person might be both God and Man 2. His Suffering death on the cross for our sins 3. His Descension into Hell that we might be delivered from Hell and everlasting death 2. His Exaltation whereof there are also three degrees 1. His Resurrection from death to life and his Ascension 2. His Honor Power and Authority in Heaven and Earth together with God the Father by sitting at his right hand 3. His coming at the end of the World to judge all that shall then be found alive and all that have dyed since the world began Christ 1. In respect of his Divinity is the Image not of himself neither of the Holy Ghost but of his eternal Father coeternal consubstantial and coequal with his Father in Essence in essential properties and works and is that person by which the Father doth immediately reveal himself in creating and preserving all things but chiefly in saving the Elect. 2. In his Humane Nature he is the Image of God and that of the whole Trinity because the three Persons together bestowed on Christs Humanity these gifts Properties and Majesty which are the Image of God To believe in Jesus is to believe 1. That he is the Savior of Mankinde 2. That the Son of God born of the Virgin Mary is this Jesus the Savior whom God will have us acknowledge hearken unto and worship Mat. 1.12 3. That he alone doth fully and perfectly deliver us from the evils of crime and pain 4. That he is not onely the Savior of other the chosen of God but mine also 5. That he is not our Savior by his Merit onely but also by his efficacy and effectual working Christ is called The first-born in four respects viz. 1. According to his Divine Nature being begotten of the Father before all creatures and of the same substance with him Coloss 1.15 Rom. 8.29 2. According to his Humane Nature even as he took upon him our flesh and was born of the Virgin Mary so he was also her first born Mat. 1.25 Luke 2.15 Not that the blessed Virgin had other after him but because she had none before him 3. Because he was the first that rose out of the grave and made a way for us unto everlasting life therefore he is called The first-born from the dead Col. 1.18 4. As the first-born was set apart and then sacrificed unto God so Christ was seperated from sinners Heb. 7.26 as the unspotted Lamb of God holy and acceptable and then made a perfect oblation of himself not for himself but for the sins of his people Heb. 7.27 Christ is said to be our Lord in
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
seasoned with some taste of his Wrath and Indignation This indeed is the true Tryal of our Faith even when above and against Reason we relie on the Mercy of God in the Apprehension of his Anger In which time of Temptation men are unfit Judges of themselves and of their condition how it stands between God and their Souls even the faithful themselves at such time may cry out and complain as if they were without both Faith and feeling of any favor of God who yet even then is not absent from them neither hath forgotten them The hour of Temptation with the Faithful is the time of winter wherein their Faith and Graces seem as it were benumm'd but when the Rejoycing Beams of the Sun of Righteousness break forth dissipate and chase away from the poor bemisted Soul the thick cloud of false and forged Suggestions his Faith appears the spring of Graces approacheth they shew forth by lively effects That they still retained life and were not dead to the present operation of unspeakable comfort in the late clouded Soul In such Distresses let no man think the Weight of his sins can over-ballance the Merit of his Savior The Celestial Lights may suffer Eclipses and we must walk by Faith not by Feeling Now the true Application of Life Everlasting promised in and by the Blood of Christ is the general Remedy for all Distresses But note That the distressed in minde are not fit for comfort till they be humbled for their sins for till then the Word of God is misapplied and so abused Despair is a sin whereby a man makes shipwrack of all Hope of the Mercy of God in Christ arising from a false consideration of his sins which he hath committed or the good which he hath omitted with a perswasion that God is neither able nor willing to forgive him Thus the Desperate man believeth not that God is either good true faithful or powerful he may indeed have some conceit that he is so in general but that he is so to him in particular and for his good this he will not be perswaded of but with Judas conceits that God is not willing to pardon him or rather that he will not pardon him Mat. 27. or with Cain That he is not able to forgive him Gen. 4.13 Thus Despair impeacheth the most glorious Attributes of God his Power as if he were not able to make good his Promise his Truth as if he were unfaithful his Mercy as if it were dryed up with the heat of mens sins his Omnipresence as if he were not ever by us Thus it stops the currant of Gods Mercy barreth up the gates of Heaven against men and openeth the mouth of Hell for them which if thou wilt avoid beware of Infidelity for that is the Mother of Despair And thus Despair ariseth partly from too deep an apprehension of the power of the Devil as if he were Infinite and he able to do whatsoever his Malice would or unlimited God letting the reins loose and permitting him to do what himself pleased and partly from too light an esteem of that power which is to be had in God as if he were not sufficient to keep us safe and of the Mercy of God as if it were not Infinite Temptations to draw us to doubt of that help we have in God and to Despair are properly termed The fiery darts of the devil which he shoots into our thoughts to poyson the Soul with their venomous heads thereby to draw us into Perdition These Temptations where they light and fasten pierce deep showers of them did the Devil shoot at poor Job David complains much they were let fly at him yea he flung some even at Christ himself in the wilderness Mat. 4.3 in the garden Mat. 26.37 c. and on the Cross 27.46 He that Despairs sucks fiery burning poyson into his Soul hath the Brimstone of Hell sulphering in his very bowels not a drop of the gracious Promises of God to quench it because he thinks the Puddle-pool of his sins greater then the Ocean of Gods Mercy This fire either stupifies the Spiritual Senses and dries up the life of the Soul or torments him like Cain Saul and Judas intolerably without all hope of redress Whosoever therefore by reason of their weakness or through the violence of some Temptation have so let fall their shield of Faith as that Satans fiery darts have touched their Conscience and pierced their Soul let them not thereupon utterly despair and give themselves up to the power of Satan but know That a Renewing of Faith by a speedy recourse to the Promises of God in Christ is a liquid Balsam to quench the flame Virtual to draw out the fire and Soveraign to cure the wound Faith applying the Vertue of Christs Sacrifice to a perplexed and troubled Soul dispelleth the inward anguish thereof but he that after some failings and spiritual wounds puts off all Hope as if Death and Destruction without all Remedy must needs follow thereupon is like him that will rather dye then take Physick murthers his Soul because it was sick hastens his own Damnation and by a Blasphemous prejudice to the unvaluable Merits of Christ through Infidelity becomes the wilful Destroyer of that Soul which might have lived for ever had he had the grace of Faith to apply the Remedy The special distresses of the Minde are five and arise either 1. Of a Divine Temptation 2. From outward Affliction 3. Of the Temptation of Blasphemy 4. From a mans own Sins 5. From a mans own Body Distress in minde is when a man is disquieted and distempered in Conscience and consequently in his Affections touching his estate before God which hath two Degrees 1. The less which is a single fear grief suspence or doubt touching his Salvation 2. The greater which is Despair when a man in his own sense and apprehension is without all hope of Salvation All distresses of the Minde ariseth from Temptation either begun or continued therefore according to the divers kindes of Temptations must the Distresses of the minde be distinguished which as formerly may be all reduced to these two Heads viz. 1. Of Tryal which is twofold 1. Combat of the Conscience directly with the wrath of God called a Divine Temptation 2. Of the Cross whereby God proves and makes tryal of the Faith of his children 2. Of Seducement which is threefold 1. Immediately from the Devil called the Temptation of Blasphemy 2. From a mans own sins both Original and Actual 3. From Imagination corrupted irregulated and depraved Despair is of three sorts of men viz. 1. Of Epicures Prophane men and Atheists who rejecting all Hope and refusing to wait for Mercy their Conscience convicting them that there is nothing to be expected but damnation give themselves over to all maner of wickedness laboring to extinguish out of their hearts That there is a God a Heaven or a Hell Jer. 18.12 2. Of those men who are overcome with
Authority So hath God commanded the Israelites and so Paul disliking the Athenian and Ephesian Idols did not notwithstanding himself pull them down Also it is Idolatry to serve God according to our own fantasies which is done these several ways viz. 1. By a kinde of Worship which we our selves have invented or other men for us meerly out of their own brains 2. By Resting on the work done bodily or outwardly 3. By serving God without repenting us truly of our sins 4. By performing the Service of God and immediate duties of Religion out of Hypocrisie or for by-ends For all these are Abuses in Gods Service and he is hereby made an Idol In this Commandment we are Required to perform all outward Duties of Gods Service according to his Will Revealed in his Word For Direction whereof take these general Rules viz. 1. All things are to be done in order and not confusedly Mat. 3.15 1 Cor. 14. 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is when any preach or pray or joyn with others in these holy duties 3. All things are to be done without shew of vain-glory not affecting notoriety by Pharisaick sighing groaning knocking the breast and the like more then the heart enforceth 4. All things are to be done in Faith to be accompanied with Zeal to God glory and Love to our Neighbor 5. All things are to be done without shew of Idolatry according to that Abstain even from all appearance of evil 1 Thess 5.22 The Reason of this Commandment is taken 1. Partly from the punishments to be inflicted upon such as break it even unto the third and fourth generations This is an Argument of Terror perswasive to Obedience 2. Partly from the benefits to be bestowed on such as keep it even unto thousands This is a Reason of Comfort invitatory to Obedience hereunto The special Vices forbidden in this Commandment viz. 1. Idolatry which is a false and superstitious worshipping of God This is of two sorts 1. When a false God is worshipped that is when in place of the true God or besides him that worship is given to some either Imaginary or Existent thing which is due to the true God onely and to be given to him alone 2. When men erre in the kinde of worship that is when Worship or Honor is imagined to be given and done unto the true God by some such work as himself hath not commanded This kinde is called Will-worship or Superstition which is an adding of Humane Inventions unto the Commandments of God 2. Hypocrisie which is a pretending or feigning true Godliness and Worship of God without true Faith and Repentance Of both which a word or two doth challenge the next place in our Discourse Enacted in Heav'ns Statute-Book it stands Thou shalt not bow the knee nor lift up hands To Carved Images And yet Behold The Antichristian Prelat is so bold The blinde deluded Sons of Men to tell If they 'll serve Baal he 'll rescue them from Hell And by the Pardon of 's Blasphemous breath Reprieve the Damned from Eternal Death Hells Master-piece second to none at all Save that whence sprang the Vniversal Fall §. 2. Of Idolatry WHat Idolatry is hath been already shewn we shall now onely speak a word of the original Antiquity of it who are guilty of it of the Ridiculousness of it of the Danger of it and of the way how to avoid it The Nations of the Gentiles had multitudes of gods and every Nation his several Idol-god as Chemosh was the Idol of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Milchom and Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims but these trusting in their Idols were all still defeated and destroyed Whence we learn That the worshipping of Images howsoever it be coloured with false Reasons is the true cause of Gods Judgements which Truth is not without a cloud of Witnesses in the holy Scripture So that the Laity under Antichrists Jurisdiction me thinks should give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears and buzzing them therein that Idols are Lay-mens Books The Assyrians were very famous or rather infamous for Idols great boasters of them not without cause indeed for they were most exquisite god-makers not much unlike the Romish Idolaters who knead the Dough and of one part they make Bread and a god of the other who cut down the Tree warm themselves with part thereof roast their Meat with another and with a third part make a pretty god and worship it who hew the Stone out of the Rock bedawb the one part with tempered dirt and bow unto the other who have their Plague-Saint and their Childe-bed-Saint their Tempest-Saint and their Fair-weather-Saint O Blasphemous Idolatry These and the like are their Dii Tutelares or their Patron-Saints whereof they have one for every Season called their Protecting-Gods as appears by an Historian of their own Paulus Jovius Hist lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens even he that is as blinde as themselves may discern for onely the Names of the Idols are changed the nature of the Idolatry still remaineth to their indelible infamy here and fearful condemnation hereafter It is not lawful for a Subject to worship his Prince or for a Son his Father with any Religious Worship much less may we worship Images with any kinde of Religious Worship or any Worship whatsoever which at best are as it were but the Creatures creatures Not to honor God is intolerably wicked to give his honor to any Mortal Man is more sinful but to give it to base and sensless Idols is most abominable The basest Image-maker that lives is far better then the Image that lives not What a gross and sensless thing then is it that the living Image of the living God should perform worship or service to the dead Image of a dead Saint yea to the Image of that man whose Soul for ought they know is among the damned That we may the more abhor Idolatry observe how base the means are which have been used to establish this cursed sin of Image-worshipping Dan. 3. 1. The violent and peremptory Command of the most haughty King Nebuchadnezzar 2. The Acceptation of ungodly Nobles and flattering of covetous corrupted Officers 3. The glittering and alluring matter of which Images are made as gold and silver 4. Their outward form and beauty being most curiously wrought artificially carved and richly apparelled 5. Most grievous Penalties threatned to those that refuse to bow themselves thereunto 6. Inchanting Musick of all sorts Thus the thing it self is suitably carnal and devilish and so are all such as give the glory of the Creator to the Creature Idolatry doth ever turn to the destruction of the Idolater and that for these Reasons viz. 1. Because God is
Oath which he swore to your fathers Deut. 7.7 8. And in Mat. 7.23 Christ saith of some I never knew you yet speaking of others he saith I know my sheep Joh. 10.14 And again I know whom I have chosen Joh. 13.18 and Paul saith The Lord knoweth who are his From which places we may safely gather That the Lord puts a difference betwixt man and man Angel and Angel acknowledging some to be his own and denying the same of others If God himself had not avouched this in his Word no man might have taught it but being here plainly propounded it is with all reverence to be acknowledged and received whereof no other Reason can be given but Gods good pleasure alone Mat. 11.25 26. For Jacob hath he loved and Esau hath he hated neither did this difference come from their works either good or evil for this difference God put between them before either of them had done good or evil but it is wholly ascribed to the Will of God who will have mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. Neither must this seem strange unto us for we permit unto men to use their own discretion in their own Affairs and can we think it unreasonable in the Creator to use his touching his Creature Thus our whole Salvation is of Gods Free-grace which in Christ is the Fountain from whence it floweth yea it is the Beginning Continuance and Ending of our Salvation So that as for any foreseen Faith and Good-works they are not causes of our Election but fruits and effects thereof for what Faith or Good-works could be foreseen in the Sons of Wrath born dead in Sins God chose us not because he knew we would believe hereafter but to the end we should believe that is that he might bestow upon us Faith and so save us in his Son Eph. 1.4 Tit. 1.1 Acts 13.48 and Faith is the gift of God to us and the work of God in us Joh. 6.29 44. And if Faith foreseen were the cause of Election then Infidelity foreseen were the cause of Reprobation which is false because then all Mankinde should be reprobated and rejected forasmuch as the whole Mass of Mankinde sinned and God could foresee nothing in it as of it self but Incredulity and Unbelief Neither is our Election of Merit which is a work undue to which we are not bound making the Reward and Recompence that was not due to be due but all we can do is due unto God for our Spiritual life is called a Debt unto him both in respect of Creation Redemption and Glorification therefore neither is our Salvation of Merit but of Gods own Free-grace Neither is our Election of any Free-will in us to good for there is not any cooperation as the bold Papists affirm of mans Free-will with Gods Free-grace in the first act of our Conversion but God does all and we nothing in good things save as Instruments for God worketh both the will and the deed he preventeth us with his Grace prepareth us by his Word enclineth us by his Spirit and worketh both the beginning and ending of our Salvation For Election Vocation Faith Adoption Justification Sanctification and Eternal Glorification are never separated in the Salvation of any man but like inseparable Companions go hand in hand Now the Elect regenerated and once come unto the Church of the Saints may sometimes fall from it but they can never forsake it wholly because they never so fall as to become the Enemies of God and the Church nor finally because they persist not in this Apostacy but at length return to Repentance Thus was it with David and Peter Lastly the Notes of Election are Vocation Justification Sanctification and all they who are elected unto Salvation if they come unto the years of discretion are called outwardly by Gods Word and inwardly by his Spirit Of this Election Christ Jesus is the Foundation 1 Thess 5.9 The Decree thereof is that Book of Life wherein are written the Names of the Elect Rev. 20.12 2 Tim. 2.19 And the execution of this Decree is an Action by which God even as he purposed with himself worketh all those things effectually which he decreed for the Salvation of the Elect For they whom God elected to this end that they should inherit Eternal Life were also elected to those subordinate means whereby as by steps they might attain this end and without which it were impossible to obtain it Rom. 8.29 30. Election is twofold 1. Eternal whereby God out of the Lump and Mass of Mankinde hath before all Worlds chosen out some to life Eternal 2. Temporal 1. To some certain Office Joh. 6.70 chosen to the Apostleship All such are not Redeemed by Christ 2. Out of the World into the Church Joh. 15.19 Such are Redeemed by Christ Of Eternal Election 1. The Efficient Cause is the everlasting Purpose of God Rom. 9.11 2. The Material Cause is the Blood of Christ 1 Tim. 1.18 19 20. 3. The Final Cause or End why both God the Father hath loved and Christ for his Elect hath suffered is the Glory of God and Salvation of man Eph. 1.5 6. Rom. 8.29 The chief effects of Election are 1. Justification by Faith in this life and Glorification in the life to come 2. A Conformity to the Image of Christ in suffering here and enjoying glory hereafter Indeed the Effect of our Election is the whole Work of our Salvation and all the Degrees of our Redemption viz. 1. The Creation and Gathering of the Church 2. The sending and giving of Christ the Mediator and his Sacrifice 3. The effectual Calling of Men to his Knowledge 4. Faith Justification Regeneration and Good-works 5. Raising unto Glory Glorification and Eternal Life The means whereby to come to the Assurance of our Election as it is set down in the 2 Pet. 1. viz. 1. Faith to put our sole trust and confidence in God onely 2. Vertue an upright doing of the Works of the Moral Law 3. Knowledge whereby to carry our selves warily before men 4. Temperance in natural Appetite in Meat Drink Apparel c. 5. Patience a moderation of sorrow in enduring Affliction 6. Godliness whereby we Worship God in the Duties of the First Table 7. Brotherly Kindeness to embrace Gods Church and the Members thereof 8. Love whereby we are well-affected to all men even to our Enemies The three principal grounds of Assurance of Salvation in the First of John 1. He that hath communion of fellowship with God in Christ may be undoubtedly assured of his Salvation 1 Joh 5.11 2. He that is the Adopted Son of God shall be saved 1 Joh. 3.2 3. They that are assured of the love of God to them in particular may also be certainly assured of their Salvation 1 Joh. 4.9 From the Doctrine of Election follow two weighty Points to be known and believed viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messias is
that is a working Faith This Proposition We are justified by Faith being legally understood with the Papists is not true but Blasphemous but being taken Evangelically that is with relation to Christs Merit it is true For the correlative of Faith is the Merit of Christ which Faith also as a joynt relative or correlative respecteth and as an instrument apprehendeth being the true Object of Faith Good Works and Faith are disjoyned in the work of Justification before God but they are conjoyned in the whole course of our lives and coversation both before God and Man No work in man but Faith is required to his Justification but it must be an effectual that is a Living working not a dead Faith and in our lives Faith and Works must go hand in hand together In the Fire is both heat and light yet in the warming of the body the heat hath force onely and not the light which though to many other uses serves necessarily Even so in a childe of God are required both Faith and Works but to justifie him Faith onely is required though Works be necessary through his whole life for they justifie us before men and give us a Testimony of our Justification before God not onely in our own hearts but from the Lord Jam. 2.21 We may not therefore content our selves with a Faith in speculation void of Works for such is not true Faith There is a twofold Justification viz. 1. A Justification of the Person so was Abraham justified by Faith 2. A Justification of the Faith of the Person so Abraham justified his Faith by his Works his Works justifie him that he was no Hypocrite and as touching Sin his Faith justifies him and shews that he was made Righteous Again Justification is twofold viz. 1. Legal which is the working of a conformity with God or with the Law of God in us when as we are Regenerated 2. Evangelical which is an Application of the Evangelical Justice unto us but not a transfusion of the quality into us or It is an Imputation of anothers Justice which is without us and an Absolving of us in Judgement Christs Righteousness is made ours by a double Application viz. 1. The former is Gods who in respect of that fulfilling of the Law performed by Christ accepteth us and applieth the same unto us 2. We then also apply unto our selves the fulfilling of the Law performed by Christ when we are stedfastly perswaded that God doth impute apply and give it unto us and for it imputeth us for Just absolving us of all guilt Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is 2. As the Impellent cause because he obtaineth 3. As the chief Efficient cause 1. Because he together with his Father doth justifie us 2. Because he giveth us Faith whereby we believe and apprehend it We are justified by Christs Merit onely for these Reasons viz. 1. For his Glory that his Sacrifice might not be extenuated and made of less value 2. For our Comfort that we may be assured that our Justice doth not depend upon our own Works but upon the Sacrifice of Christ onely for otherwise we should lose it many Millions of times By Christs Righteousness we are to understand two things viz. 1. His Sufferings especially in his Death and Passion 2. His Obedience in fulfilling the Law both which go together for Christ in Suffering obeyed and Obeying suffered In Justification consider these five things viz. 1. There must be Faith whereby we may receive the benefits of God offered unto us in his Son so we are justified not for Faith as a Merit but by Faith as an Instrument 2. There is an Absolving of the Sinner from sin 3. Then the Righteousness of Christ is imputed to him 4. This Righteousness being imputed God accepts us to life 5. All this is freely for the Merit of Christ excluding all Humane Merit or Worthiness in man whatsoever freely by Grace not by Works Eph. 5.8 9. The Signs or Effects of Justification viz. 1. The true and sincere loving of God Luke 7.47 2. Inward peace of conscience Rom. 5.1 3. Rejoycing in Troubles and Afflictions Rom. 5.3 4. Sanctimony and holiness of life a practice of piety and godliness Rom. 6.22 Two Reasons why the faithful cannot be justified by good Works 1. Because Justification and therefore Sanctification and Salvation goeth before Good Works for the Holy Ghost joyning us with Christ makes us fit by Regeneration to do them So that by Faith being made one with Christ we are justified and saved by the Imputation of his most perfect Holiness and Righteousness the effects or fruits whereof be the Good Works that we do 2. Because the Faithful after Regeneration cannot fulfil the Law Rom. 7.14 18. which is necessarily required for Salvation by Good Works yea we are justified by Faith without the Works of the Law Rom. 3.28 The Reasons why Good Works are required seeing they justifie not 1. Because they evidence our Right in Christ 2. Because God rewards us according to our works 3. Because they are Necessary though not to Justification VII SAnctisication is an inward change of a man justified whereby the Image of God is restored in him or that whereby a man being justified is cleansed more and more from the corruption of Nature laboring to rise up daily to newness of life living in a continual praâ—tice of Holiness To be sanctified comprehendeth both a purging from the corruption of Nature and an enduing us with inward Righteousness This corruption of sin is purged out of us by the Merits and Power of Christs death Rom. 6.4 which being by Faith applied is as a Corasive to abate consume and weaken the power of all sin And we are endued with inward Righteousness through the vertue of Christs Resurrection Rom. 6.5 6. which being applied by Faith is as a Restorative to revive a man that is dead in sin to newness of life This Sanctification is wrought in every part both of Body and Soul 1 Thess 5.23 it is begun in this life in which the Faithful receive onely the First-fruits of the Spirit and it is not finished before the end of this life Rom. 8.23 2 Cor. 5.2 3. And the Graces which do usually shew themselves in the heart of a man sanctified are the hatred of Sin and love of Righteousness Psal 119.113 Justification goes with Sanctification though Justification be before in Nature yet they are wrought at the same time for when God accepts a mans person then is he made just who is also sanctified And know That Sanctification is such a gift of God as that in changing the man it doth not change the substance of the Body or the faculties of the Soul but the corruption disorder and sinfulness of man it rectifieth but abolisheth not affections Sanctification floweth to us not from our Parents though regenerate but onely from Christ who is made of God unto us Sanctification 1
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