applying of the Redemption purchased by Christ to all those whom he has redeemed by his blood Not that the Spirit may be said to believe in the elect but that he doth work that faith in them whereby they as Members are united to Christ their Head and so do mystically and spiritually but really become one with him for they that are thus joined to the Lord are one spirit and so being one with Christ what was done for them by Christ as their Mediator Head and Husband is accounted as done by themselves he having pay'd their debt as their Surety they receive their discharge and shall never come into condemnation or be cast into Prison after they are once thus one with Christ and effectually called by the Spirit A. 31. Effectual Calling is the work of Gods Spirit whereby convincing us of our sin and misery enlightning our minds in the knowledg of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Artic. X. The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will Hom. II. Of Alms p. 2. The good deeds of man are not the cause of making him good but he is first made good by the Spirit and grace of God that effectually worketh in him and afterward he bringeth forth good fruit God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offer'd his grace especially and they have so received it fruitfully that though by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience to Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the Spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life Expl. 31. That we may the better know what effectual Calling is we are to consider of a double Call which doth many times prove ineffectual as 1. Outward in the preaching of the Word and the voice of the Rod or any Providence whatsoever which doth call men to repentance faith and holiness but notwithstanding all these outward Calls there are Millions in the world who turn the deaf ear to God and will not return to him by repentance nor come to Christ by faith 2 dly There is an inward Call which is no less ineffectual than the former and it is the Spirits Call as when he proceeds no further than that which Divines call a common work as 1. Common illumination or some kind of floating knowledg in the head concerning the word of God and spiritual matters and no doubt but many men who have wicked hearts and lead bad lives may be well stored with gifts of this kind as Iudas for one 2. Some kind of flashy affections excited and stir'd up in the Soul towards good things called foretasts of the powers of the world to come and such was in Herod and Balaam 3. Some kind of faint languishing inclinations in the will to obedience such as Herod had when he did many things 4. Some kind of sense of sin both in its guilt and horrour such as Iudas had and yet notwithstanding all this inward work of the Spirit his Call may be ineffectual And if all this may be without success then no wonder if the Arminians Call that of moral suasion or of arguments do prove no better But then 2 dly There is another inward Call of the Spirit which is effectual to the Elect sc. that whereby the Spirit doth not only call but enable them to come at his call as when he doth renew the mind and change the will sanctifie the heart purifie the conscience and affections and doth work a lively faith in such persons and repentance from dead works A. 32. They that are Effectually called do in this life partake of Justistification Adoption Sanctification and the several benefits which in this life do either accompany or flow from them Artic. xvij They through grace obey the Calling they be justified freely they be made Sons of God by Adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by Gods mercy they attain to everlasting felicity Expl. 32. Into the nature of these particular Benefits of Effectual Calling there will be occasion to enquire hereafter but as to the certainty of the thing that all that are effectually called shall partake of these is evident from these grounds 1. In that Christ did purchase these benefits not for himself but for them nay he had never laid down such a price in his Fathers hands but for the sake of Believers 2. The tenour of the Covenant of Grace doth ascertain this for when God the Father and Son did treat together concerning the redemption of the Elect it was upon these terms sc. That upon the Sons undertaking to satisfie both the Law and Justice of God and upon the full performance of this undertaking all those that do believe in Christ though by nature they had been children of wrath as well as others should upon their believing be justified adopted sanctified and saved 3. Upon their believing they do receive Christ and he gives himself freely to them and how shall they not with him have all things else they stand in need of A. 33. Justification is an Act of Gods free-grace wherein he pardoneth all our sins and accepteth us as righteous in his fight only for the righteousness of Christ imputed to us and received by faith alone Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith and not for our own works or deservings To. I. Hom. III. Because all men be sinners and offen-ders and breakers of his Law and Commandments therefore can no man by his own acts works and deeds seem they never so good be justified and made righteous before God but every one is constrained to see for another righteousness and this which we so receive of Gods mercy and Christs merits embraced by faith is taken accepted and allow'd of God for our perfect and full justification Part 3. Our works do not merit or deserve remission of our sins and make us of unjust just before God but God of his own mercy through the only merits and deservings of his Son Jesus Christ doth justifie us Nevertheless because Faith
the spirit of the world but the Spirit which is of God for this purpose that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is 1 something supposed 2 something asserted Here it is supposed 1 that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul and hence it is that Christ commands us to search and read the Scripture and doth charge mens ignorance and error about Soul-matters upon their negligence herein 2 That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached for there is an especially here fixed on the word Preached as to the efficacy of it either for conviction conversion or comfort 3 That the Word whether read or preached except the Spirit go along with it is but a dead letter till the Angel i. e. the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it And therefore 2 ly 't is here asserted 1 concerning the Word read 2 concerning the Word preached that the Spirit of God doth make it effectual 1 for the opening of blind eyes so as to discover to men the things that concern their peace and their duty 2 For the turning of sinners unto God from the error and evil of their ways from darkness unto light 3 For the building of men up in their most holy faith because hereby is laid the first stone for faith cometh by hearing hereby is laid the last for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit or a temple of the Holy Ghost 4 For the perfecting of holiness in the fear of God 5 For comfort for this is that brook in the way of which the Christian traveller drinketh and so is able to run the ways of Gods commands and not be weary to walk and not to faint A. 90. That the Word may become effectual to salvation we must attend thereunto with diligence preparation and prayer receive it with faith and love lay it up in our hearts and practise it in our lives Hom. I. p. 1. The Scriptures have power to turn through Gods promise and they be effectual through Gods assistance and being received in a faithful heart they have ever an heavenly spiritual working in them In reading Gods will he profits most that is most turn'd into it that is most inspired with the Holy Ghost most in heart and life chang'd into that thing which he readeth Read it humbly with a meek and lowly heart to the intent you may glorifie God and not your self with the knowledg of it and read it not without daily praying to God that he would direct your reading to a good effect Let us hear read and know these holy rules instructions and statutes of our Christian Religion and upon that we have made profession to God at our Baptism Let us fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons Let us night and day muse and have meditation and contemplation in them Expl. 90. This A. doth inform us of the right manner of using and managing the word whether read or preached with profit as 1 st our attendance upon the Word must be with diligence now this doth imply 2 things 1 the intention of the mind that when a man is reading Scripture or hearing a Sermon he do seriously mind what he is about do not suffer his mind and thoughts to be roving upon other things and the reason of this intention of mind is because he knows that the eye of God is intent upon him 2 An holy sollicitude or a mans being concerned in the issue of the duty he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed he now reads every Chapter and hears every Sermon as if it were as indeed it is for his life so in this diligent attendance there is something wherein the outward man is concerned sc. a devout reverent and serious composure of the outward man to the work 2 dly Preparation and this doth imply 1 a mans laying aside all worldly cares affairs and business sports or recreations which might any way hinder him in such holy and heavenly employment that so he may attend upon it without distraction 2 A mans laying aside all worldly affections as love of the world c. or his putting away all superfluity of naughtiness 3 A mans putting himself into the presence of God or a pressing upon himself the sense of Gods authority majesty and holiness as well as of the truth and importance of his word 3 dly Prayer that Gods word may do us good and here we are to pray 1 for the Minister that he may preach as becomes the word of God and an Ambassadour of Christ. 2 For our selves that we may receive it as the ingrafted word which is able to save our Souls yet more particularly 1 that we may mingle it with faith it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing 2 That we may receive it with love 1 to God the author of it and because 't is his word 2 To the Preacher as sent by God 3 to the word it self because for the matter 't is that which doth so highly import our happiness 4 We are to give reception and entertainment not only in the porch of our ear but in the best room of our hearts yea it being a precious treasure better than gold and silver it must be our care 1 to lay it up as treasure in our hearts to hide it there as David did 2 As treasure to be improved to lay it out now this cannot be done any other or better way than by a mans taking heed to his ways according to Gods word for he that thus ordereth his conversation aright shall see the salvation of God A. 91. The Sacraments become effectual means of salvation not from any virtue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Artic. XXVI The effect of Christs Ordinance is not taken away by the Ministers wickedness neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them which be effectual because of Christs institution and promise although they be ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers and that they be accused by those that have knowledg of their offences and finally being found guilty by just judgment be deposed Expl. 91. Here we have it expressed 1 negatively how
of the Soul as love joy delight c. are set open that this King of glory may enter in and find entertainment there A. 87. Repentance unto life is a saving grace whereby a sinner out of the true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavours after new obedience Hom. XX. Of Repentance Which is a returning again of the whole man unto God from whom we be faln away by sin We must return from those things whereby we have been withdrawn pluckt and led away from God Unto whom alone we must return not to the creatures or the inventions of men or our own mercies by Jesus Christ who hath made satisfaction to the Justice of God with our whole heart forsaking all that is contrary to Gods will out of a sincere love of godliness a purpose of our selves by Gods grace to renounce our former wicked life and a full conversion to God in a new life to glorifie his name c. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength for this must be verified in all men Without me ye can do nothing Ioh. 15.5 Again of our selves we are not able as much as to think a good thought 2 Cor. 3.5 Expl. 87. This repentance is called repentance unto life because the fruit thereof is unto holiness and the end everlasting life and concerning this repentance several things are to be noted 1 st concerning the nature of it that as well as faith it is a saving-grace because it is a part of Sanctification and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation as every part of Sanctification doth 2 dly Concerning the immediate spring of this repentance and that is a true sense of sin i. e. such a sense of sin as doth break the heart for sin and that in a kindly manner with grief or godly sorrow not with despair this latter sense of sin may be found in a Iudas but only the former in a Paul for whether it be in reference to the guilt of sin a true penitent does not despair of pardoning mercy or whether it be in reference to the punishment of sin he hopes to be deliver'd from the wrath to come and therefore this true sense of sin and a lively apprehension of the mercy of God in Christ are here joyned together 3 dly We have here the inward acts of repentance as 1 grief of heart for sin called therefore a being pricked at the heart and a being contrite and broken in spirit which is when a mans heart is ready to bleed and melt and tremble within him because he has broken the holy Law of God and has thereby foolishly exposed himself to the curse and penalty of the Law 2 Hatred of sin whereby a man doth disrellish and dislike sin and can roul it as a sweet morsel under his tongue no longer when he does not only not love sin but he abhors it the very thoughts of it are grievous and ungrateful to him and therefore 3 he turns from it not only does as one who turns away his face that cannot endure to behold it but his feet for he hastens as far from it as he can and that he may secure himself from the danger of it he turns from it to God 4 With resolution not to return to his old beloved any more 4 thly we have here the outward effects of repentance called its fruits active constant universal endeavours to lead a new life A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for salvation Hom. 5. p. 3. Apply your selves chiefly and above all things to read and hear Gods word mark diligently therein what his will is you should do and with all your endeavours apply your selves to follow the same Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption there being Salvation in no other name than that of Jesus where persons are not made capable of this Salvation in an ordinary way and in the use of means there is no other way left but that which is extraordinary and so we read of those that have been sanctified from the womb But the ordinary means are the standing Ordinances of the Gospel sc. the Word Sacraments and Prayer the Word to inform and reform us Sacraments to confirm our faith and Prayer to beg a divine and effectual blessing upon both and all these three are included in that one great ordinance of the Gospel a Gospel-ministry unto which Christ hath promised his presence unto the end of the world because till then the mystical body of Christ will stand in need of being edified in its most holy faith for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach A. 89. The Spirit of God maketh the reading but especially the preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Hom. I. p. 2. If we lack a learned man to instruct and teach us yet God himself from above will give light to our minds and teach us those things which are necessary for us and wherein we are ignorant Mans humane and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them that with humility and diligence do search therefore To. 2. Hom. XVII p. 1. Let us in faith and charity call upon the Father of mercy by the mediation of his well-beloved Son our Saviour that we may be assisted with the presence of his holy Spirit and profitably on our parts demean our selves in speaking and harkening to the salvation of our souls Hom. XVI p. 2. And he of his great mercy so work in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the bearing down of sin death the Pope the Devil and all the Kingdom of Antichrist Hom. XVII p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ but by the Holy Ghost St. Paul says that no man can know what is of God but by the Spirit of God as for us saith he we have received not
believed the Ten Commandments shewing our duty to God and our Neighbours the Doctrine of the Sacraments the things contain'd in the Lords Prayer And there they who present Children at Baptism are charged to call upon them to hear Sermons and chiefly provide that they may learn the Creed the Lords Prayer and the Ten Commandments in the English tongue and all other things which a Christian man ought to know and believe to his Souls health All which are as in so short a room can be well expected methodically presented to you in this Book Wherein lastly you have our departed Friend's endeavours in a short and easie Explanation to make the Principles plain to be understood Now for the use and improvement of it and the advantage you may have by it supposing you will first read this Epistle of mine to you I would advise you who have the charge of Families especially and can read or have those in your house or neighbourhood who will do it for you unless your own prudence dictate somewhat better for any of you in your circumstances 1 Distinctly and treatably to read over the Articles or Answers without taking any notice then of the Questions and require those under your charge to attend diligently thereunto I suppose you may go over if not all one half of the A. s which are printed in a large letter at one solemn reading then the next time the rest beginning where you left But if any of you think the Task too large for once or twice divide it into four or three Readings If according to Chapters you may read each day that you set apart for this purpose one if into three according to Chapters or chief heads for distinction of matter you may the first one day the second another and the two last on the third If according to Articles for five days on the first day read Nineteen Articles on the second Nineteen more ending with the Thirty-Eighth Article on the third twenty A. s more ending with Article Sixty-two on the fourth Twenty-two A. s more ending with A. Eighty-five on the fifth Twenty-two A. s more to the end 2 Your next reading of these Principles or Articles over should be with the Texts of Scripture that prove them and the Testimonies of the Reformed Church of England attesting and in a sort opening or some way clearing each Proposition 3 The last reading if not dispatch'd at once with the second should be the Explanations of the Author enlarging more upon each Article and so making it more plain and clear even to the meanest understanding who will be attentive and considerate To which purpose those who govern in each Family should be always watchful to see there be an attendance to it without noise But you should at the beginning after the first Reading set in with those under your charge to get the Articles or Answers without book and if by Friends I understand the poorer sort will in good earnest learn them by heart likely I may procure the A. s printed in one sheet by themselves to give to them those who are more able will I suppose buy them Then you may hear them repeat what they have learned and proceed those days you Catechise them especially every Lords-day you who have not better helps to read some portion of the Explanation so much at least as was learn'd the week before engaging them by small rewards and punishments to hearken with all seriousness and to do that with all their might which is evidently prov'd to be their duty This conscientiously and constantly perform'd will I hope through Gods blessing turn to a good account for you and me 'T is only for the sakes of some I am thus minute Give me leave then particularly to mind those who have not yet exercised themselves to Prayer as they should have done how this Book may be helpful and improv'd to a solemn performance of that duty and an attainment of a gift therein by having variety of orderly and fit matter upon all occasions from a distinct knowledg of our sins and wants As for instance A. 98. you have the nature of Prayer described which you will do well to read pause upon and consider how it is prov'd by Scripture-Testimony and how attested by our Forefathers then read our Authors Explanation of it whereby you will come to understand the parts of Prayer and in whose name it is to be offered to God for which see also A. 21 25. Now for you who are a Learner to frame your self to pray orderly and pertinently you may look into and meditate upon A. 4. compar'd with A. 100 101. for a Preface Then pass on to confess your original sin by considering and if you will you may take your Pen and write out particulars prayer-wise A. 14 15 16. compared with A. 13. Then you may particularize your actual transgressions by considering what is forbidden in every Commandment of the Law and acknowledging those sins which by looking into that glass you find your hearts to upbraid you with A. 47 51 55 61 65 69 72 75 78 81. Then you may see their aggravations A. 83 84. with their Explanations Then the consequents or punishments due to transgressors A. 17 18 19. Hereupon consider the Gospel requires Faith and Repentance A. 86 87. Then come to the next part of Prayer viz. Petition Here you may have directions to pray for the Spirit working in Effectual Calling A. 29 30 31. Pleading Christs mediation A. 23 24 25 26 27 28. and seeking particularly that God would give what he requires in his holy Commandments A. 46 50 54 57 64 68 71 74 77 80. compar'd with A. 101 102 103 104 105 106 and A. 33 34 35 36. still collecting and compacting such materials out of these Articles and the Scriptures proving of them with what follows where it is needful in the Explanation more briefly or largely as every ones present condition and circumstances require Now for the remaining part of Prayer which is Thanksgiving you will better know what you are to give thanks for by seeing what sins or evils God hath kept you from and what good things he hath bestow'd upon you And this you will materially discern by considering well what you have confess'd and petition'd then it will be further helpful to meditate upon A. 9 10 12 20 21 22 31 32 85 88 89. For Conclusion read A. 107. with the Scriptures and Explanation Turn to these Articles as you see them noted here thus minutely for the sake of you who need such direction and yours some of whom possibly you may engage to write what you shew them in this order or when you read to them for the teaching of them to be more methodical in learning to pray and that longer or shorter as occasion requires for their own and others edification But still remember It is the Spirit likewise that helpeth our infirmities Rom. 8.26 So that our prayers through
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
gage or pledg of thy salvation Rising with him by our faith we shall have our bodies likewise raised again from death to have them glorified in immortality and joined to his glorious body having in the mean while his holy Spirit in our hearts as a seal and pledg of our everlasting inheritance Expl. 38. At the resurrection of a Believer 1. There is a re-union of a soul which is free from corruption or sin to a glorified body that is incorruptible 2. These two parts being thus re-united in the very same individual person to whom they did belong before death will be actually capable at the resurrection of all that eternal bliss which Christ hath purchased and prepared for them 3. Then Christ will openly acknowledg own and approve every true Christian to be a part of his body mystical and that before his Father and all the holy Angels 4. The Believer then shall receive his general discharge and acquitment in a most solemn publick and triumphant manner from all manner of guilt whatsoever so as that none shall be able to lay any thing to the charge of Gods elect For though a Believer does receive his private discharge from all his sins at his death and as it were under the privy Seal yet his discharge is ratified confirmed and as it were enter'd into the publick Records at the day of Judgment CHAP. II. Of things to be done in the Ten Commandments with a short Explanation of 46 A. from 38 to 85. A. 39. THE duty which God requireth of man is obedience to his revealed Will. To. 1. Hom. V. The good works God hath commanded his people to walk in are such as he hath commanded in the holy Scripture and not such works as men have studied out of their own brain of a blind zeal and devotion without the word of God And by mistaking the nature of good works man hath most highly displeased God and hath gone from his Will and Commandments To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do and with all your endeavour apply your selves to follow the same Expl. 39. By obedience to the revealed Will of God we are in the general to understand the conformity of our wills affections words and actions to the preceptive or commanding Will of God for all this is comprehended in that one Scripture Fear God and keep his Commandments for this is the whole duty of man It is the will of Gods command which doth declare and require what is our duty but as for the secret will of Gods eternal purpose though it be a rule to himself whereby he acts yet it neither is nor can be the rule of our actions because not known to us nor indeed curiously to be enquired after nor is it barely the revelation of Gods will that makes it our duty to observe it but the revelation of it to this very end and purpose that man do willingly conform to it A. 40. The Rule which God at first revealed to man for his obedience was the Moral Law To. 2. Hom. X. Let us esteem the holy Table of Gods Word appointed by him to instruct us in all necessary works so that we may be perfect before him in the whole course of our life To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man ever superstitiously given to make new honouring of God of his own head and then to have more affection and devotion to keep that than to search out Gods holy Commandments and to keep them Which we should know to separate or sever Gods Commandments from the commandments of men In keeping the Commandments of God standeth the pure principal right honour of God and which wrought in faith God hath ordained to be the right trade and pathway to heaven Expl. 40. When it is here said that the Moral Law was at first i. e. in a state of innocency revealed to man i. e. to our first Parents in Paradise we are not to understand that this revelation was visible to the eye as afterwards the writing of it was in two Tables of Stone nor to be heard by the ear as when it was first given by God in Mount Sinai But it was at first revealed inwardly i. e. it was imprinted in the hearts and minds of our first Parents except that positive prohibition of eating the forbidden fruit yet being in a great part blotted out was afterwards written in two Tables of Stone A. 41. The Moral Law is summarily comprehended in the Ten Commandments Ham. V. Christ rehearsing the Commandments declared that the Laws of God be the very way that doth lead to everlasting life and not the Traditions and Laws of men So that the works of the Moral Commandments of God be the very true works of Faith which lead to the blessed life to come To. 2. Hom. II. Containing the immutable Law and Ordinances of God in no age or time to be altered nor of any persons of any Nation of any age to be disobey'd Expl. 41. By a Law in the general we are to understand the Will of the Lawgiver requiring duty But here by the Moral Law we are to understand 1. More generally the revealed Will of God of what man is to believe and do in order to salvation 2. More particularly the Decalogue which is the sum of all Moral Laws which are scattered up and down in the Scripture And this Decalogue or Ten Words or Ten Commandments may be called Moral 1. Because of the universality of it for the Decalogue doth oblige all mankind it being that very Law for substance which was written in very legible Characters in the heart of Adam and is not quite blotted out of the minds of the veryest Gentiles in the world 2. It doth oblige at all times 3. The whole man for it requires as well the internal obedience of the soul and all its powers and faculties as outward obedience of the body A. 42. The sum of the Ten Commandments is to love the Lord our God with all our heart with all our soul with all our strength and with all our mind and our neighbour as our selves Hom. 5. p. 3. Mark diligently what Gods will is that you should do and with all your endeavour apply your selves to follow the same 〈◊〉 You must have assured faith in God and give your selves wholly unto him love him in prosperity and adversity and dread to offend him ever more Then for his sake love all men Cast in your mind how you may do good unto all men to your power and hurt no man Expl. 42. The sum of these Ten Commandments or Ten Words we may take in one Word and 't is Love for Love is the fulfilling of the Law and this Love is threefold 1. To God and this must be in the highest degree or more than we are to love either our selves or neighbours yea this later love in
day in Scripture there being no question moved about it that we read of in the Apostles time yet by consequence the matter of fact is clear A. 60. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other days and spending the whole time in publick and private exercises of Gods Worship except so much as is to be taken up in the works of necessity and mercy To. 2. Hom. VIII God hath given express charge to all men that upon the Sabbath-day which is now our Sunday i. e. Lords-day they should cease from all weekly and work-day labour that like as God himself rested and consecrated it to quietness and rest from labour so Gods obedient people should use the Sunday i. e. Lords-day holily and rest from their common and daily business and also give themselves wholly to heavenly exercises of Gods true Religion and service Thus it may plainly appear that Gods will and Commandment was to have a solemn time and standing day in the week wherein the people should come together and have in remembrance his wonderful benefits and to render him thanks for them as appertaineth to loving kind and obedient people St. Iohn saith Rev. 1. I was in the spirit on the Lords-day Since which time Gods people hath always in all Ages without any gain-saying used to come together upon the Sunday to celebrate and honour the Lords blessed name and carefully to keep that day in holy rest and quietness both man woman child servant and stranger Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be 1 by an holy rest by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness as if their bodies were not to move though it be to the Church upon this day but this rest must be from all kind of imployment whether it be of body or mind which doth any way indispose a man for or distract him in the service of God whether such actions thoughts or words be in themselves sinful which men ought to forbear and rest from at all times or in themselves lawful as the cares thoughts and business of a mans honest calling they are to be forborn this day and much more all kind of recreations whether lawful or no. 2 By exercising our selves unto godliness not only in those duties of Religion which we perform on other days either alone or with others as Prayer reading Scripture and other good Books holy Conference but in those duties also which are more peculiar to this day as Hearing Meditation receiving of the Sacraments Singing of Psalms c. and thus the whole day is to be spent except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God and not such necessity as men make for their own gain or pleasure and in works of mercy A. 61. The fourth Commandment forbiddeth the omission or careless performance of the Duties required and the profaning the day by Idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly employments or recreations To. 2. Hom. VIII For the transgression and breach of the Sabbath-day God hath declared himself much to be grieved as Num. 15. but alas the wicked boldness of those that will be accounted Gods people who pass nothing at all of keeping and hallowing the Sunday i. e. Lords-day They though there be no extream need must drive and carry row and ferry buy and sell on the Sunday i. e. Lords-day they use all days alike The other though they will not travel nor labour as on the week-day yet they will not rest in holiness as God commandeth but they rest in ungodliness and filthiness prancing in their pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excess and superfluity in gluttony and drunkenness like Rats and Swine they rest in brawling and railing in quarrelling and fighting they rest in wantonness in toyish talking in filthy fleshliness So that it doth evidently appear that God is more dishonoured and the Devil better serv'd on the Sunday i. e. Lords-day than upon all the days in the week beside The Beasts which are commanded to rest on the Sunday i. e. Lords-day honour God better than this kind of people for they offend not God they break not their holy days Expl. 61. More particularly this command forbiddeth 1 all unpreparedness for the Sanctification of the Sabbath 2 All forgetfulness of the day or duties of it and both these in that one word Remember 3 All negligent omission or performance of any Sabbath-exercise as Prayer hearing the Word Meditation c. 4 All direct prophaning of the Sabbath by doing nothing or by bodily sloth for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods 5 All manner of words thoughts affections cares designes and actions which do directly tend to 1 Worldly profit and gain as journeys fairs markets and all manner of buying and selling except of that of which there is a real and present necessity towards the sustenance of mans life 2 To sensual pleasure as all manner of gaming bowling idle talking and walking and all such kind of visits as have more of Complement than of real necessity in them more of recreation in them to the body or carnal mind than of Religion towards God or of charity towards our neghbour 6 All manner of servile works not only in reference to Supeperiors and Governours but also in reference to those that are under their care and charge for that all excuses for worldly or sinful employment may be taken away from all persons 'T is said neither thou nor thou c. A. 62. The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own employments his challenging special propriety in the seventh his own example and his blessing the Sabbath-day To. 2. Hom. VIII Like as it appeareth by this Commandment that no man in the six days ought to be slothful or idle but diligently to labour in that state wherein God hath set him So God doth not only command the observation of this holy day but also by his own example doth stir and provoke us to the keeping of it Wherefore O ye people of God! lay your hands upon your hearts repent and amend this grievous and dangerous wickedness stand in awe of the Commandments of God gladly follow the example of God himself be not disobedient to the godly order of Christs Church used and kept from the Apostles time to this day Fear the displeasure and just plagues of almighty God if ye be negligent and
pray against afflictions though these are also tentations and lead us not c. but we do absolutely pray to be delivered from the evil of sin and this by God alone who can bring good out of evil A. 107. The Conclusion of the Lords-Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in prayer from God only and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen To. 2. Hom. IX Amen which word is as much as to say as truth that the blessing or thanksgiving may be confirm'd Expl. 107. In this Conclusion we are taught 1 Self-denial and the renouncing of all worth and merit in our selves for we are not to say Lord do thus and thus for I am worthy for whom thou shouldst do so and so but for thine is the Kingdom c. i. e. Thou who hast commanded us to pray for what we need hast Power to give us what we beg though in our selves never so unworthy From that word therefore Lord we may note 1 That answering of prayers is a special part of Gods providence in governing the world which he will have every supplicant to own and acknowledg The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer 2 From those words and the Power we may note sc. That what God may do as Governour of the world in answering prayers by virtue of his supreme Authority that he hath strength and ability to execute and perform 3 From those words and the Glory observe 1 That God looks upon it as one of his Titles of Honour to be a God hearing prayers 2 That therefore in our prayers as well as in any other part of Divine worship we should principally aim at the honour of God and 't is one of the greatest arguments we can have of hope to speed when our design is rather to gloririfie God than to gratifie our selves 3 That the Kingdom and Power of God and that honour which does redound to him from both these are everlasting 4 That Praise should accompany Prayer 5 That whatever we ask of God in the name of Christ according to his will believing we shall receive for that 's the meaning of that word which doth seal up this Prayer Amen because so it is or so be it or in the words of Christ be it unto thee even as thou wilt a greater encouragement than which unto prayer no rational supplicant can desire for 't is no more than ask and have that your joy may be full FINIS a Psal. 87.5 6. b Ier. 9 3. c Gen. 14.14 d Hos. 4.6 e Eph. 4.18 f Isa. 27.11 g Act. 3.6 h 1 Cor. 3.2 Heb. 5.12 i Mat. 4.4 Amos 8.11 k Luk 8.26 37. 9 5. 10 11 12. l Mat. 10.14 40 c. m Zach. 5. n Ier. 36 23. o 2 Cor. 4.3 p Rom. 10.1 q Gal. 6.6 r Deut. 11.18 19 c. 6.6 7 8. 4.9 Eph. 6.4 Isa. 28.10 Ex. 13.8 Psal. 78.5 Prov. 22.6 29 3. 10.1 1.10 4.1 2. Col. 3.11 12. Gen. 18.18 19. 2 Tim. 1.5 with 3.15 c. s 1 Tim. 4.3 4 5. Ioh. 8.29 t 1 Tim. 3.5 u 1 Pet. 2.2 Isa. 55.1 2. * Sir Edwyn Sands observed Eighty years ago that this was a notable means for the growth of the Reformed Religion x Deut. 17.18 19. y Prov. 29.15 17. with 4. 1 Sam. 2.23 c. 3.13 Luk. 12.47 48. Prov. 1.24 25 c. * Decembâ—r 1670. 1 Tim. 6.3 Eccl. 12.13 Joh. 13.17 Phil. 4.13 1 Cor. 9.23 27. Mat. 10.13 14 -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 48. Prov. 19.2 Heb. 12.13 1552. 1562. Artic. XXXV 13 Eliz. c. 5. 1655. Dec. 11. 1670. What is the chief End of Man a 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God b Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart saileth but God is the strength of my heart and my portion for ever What Rule hath God given to direct us how we may glorifie and enjoy him c Eph. 2.20 And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone d 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness e 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. What do the Scriptures principally teach f 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus What is God g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty Are there more Gods than one p Deut. 6.4 Hear O Israel the Lord our God