all We can thy Love or our Salvation call This doth with mutual tenderness combine As thou art Ours so grant we may be Thine §. 4. Which art in Heaven HEaven here signifieth the habitation of God of the holy Angels and of blessed men and God is said to dwell there not that he is there onely for he is every where but because his Majesty power and glory is more apparent in heaven then in earth and doth also there immediately shew and manifest himself whence we learn with reverence to pray unto him being our Father most glorious and most powerful for to be in heaven what is it but to be above all things and to have them in subjection Psal 115.3 So that we say Which art in heaven because there he sheweth himself chiefly to the Saints Eccles 21.24 and from thence he manifestth himself to man Psal 57.3 There is mention made of three Heavens in Scripture 1. The Air in which we breath Gen. 1.26 2. The Sky in which are the Stars Deut. 1.10 3. The Heaven of Heavens in which Christ the Angels and Saints departed are 1 Kings 8.27 called by Christ His Fathers house Joh. 14 2. by Paul Paradice 2 Cor. 12.4 by Matthew The Throne of God and The City of the great King Mat. 5.34 This is the heaven here specially understood being as it were Gods Mansion-house God by an excellency is said to be in heaven and that in three especial respects 1. To shew that there is no proportion betwixt him and Earthly Potentates for he is infinitely more excellent then any under heaven Psal 113.5 2. To shew that he hath his eyes continually on all his servants he seeth every thing that they do as one placed above and over them Psal 102.19 33.19 Prov. 15.3 3. To shew that he is Almighty able both to recompence his faithful servants Psal 123.1 and also to execute vengeance on those that are unfaithful to God and cruel to his servants Eccles 5.8 The Lord commandeth us to say Our Father Which art in heaven for these Reasons 1. Thereby to shew the opposition and contrariety of earthly fathers and this Father 2. To raise up in us a confidence that God heareth us 3. To raise a reverence of him in us 4. That we call on him in fervency of Spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the error of Ethnicks might be met withal who think that they may worship God in Creatures as also of the blinde Papists who suppose they may worship the God of heaven in an Image of Earth 8. To admonish us that we are not to direct our prayers to a certain place as in the Old Testament God is said to be in heaven 1. For his glory which doth most shine in the third heaven it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition 2. There there is not onely a natural but also a supernatural and extraordinary demonstration of his glorious Attributes of Justice Mercy Power Wisdom c. 3. From his purity and holiness even as heaven is pure and not obnoxious to corruption in such maner as the inferior bodies are 4. For his excellent majestical and inaccessible brightness even as the most shining heavenly Creatures the Sun and Stars which are but dim Creatures in respect of his glorious brightness and all this serveth to breed in us humility and reverence in coming before the Lord. This Prayer begins not with a Preface of Gods Soveraignty Omnipotency Justice c. but with this of Paternity and that in Heaven for these Reasons viz. 1. His Soveraignty would terrifie us because we have rebelled 2. His Omnipotency would amaze us being dust and ashes 3. His Justice would affright us being guilty of our sins 4. His Paternity doth allure us as prodigal sons coming to a liberal and merciful Father Luke 1.15 18. yet so as he is in heaven whereby we are held back from unreverently presuming on this paternal stile he is so graciously pleased to vouchsafe us that filial honor to entitle him by From this place of God the Father in heaven we may draw these necessary Observations 1. That the eye of Faith is needful to behold him withal for heaven is too high for any bodily eye to pierce into but by faith Moses saw him who was invisible 2. Though Potentates have none on earth above them yet in heaven there is one higher then the highest of them 3. That they who cannot be heard on earth have yet one to Appeal unto 4. That the command under which earthly Princes are is far greater then that which themselves have Their Commander is in heaven 5. That the poorest and meanest that be may have as free access to God as the wealthiest and greatest and their suit shall be as soon received Job 34.19 6. That the great ones on earth have as great cause to fear the revenging hand of God for any sin as mean ones These words Which art in heaven instruct us 1. Towards what place we are to address our selves in prayer 2. When we pray to come before God with reverence godly fear and filial trembling Remember therefore to use all reverence in prayer 3. To ask of God in prayer heavenly things especially Luke 11.13 other things as helps onely to them 4. To make it our principal care how we may come to heaven for there our Father is and though our bodies be on earth yet in affection and desire our souls should mount to heaven 5. That God is therefore able to grant our requests 1 Kings 8.30 6. That we may pray with confidence unto him Psal 123.1 7. That in prayer our heart must be in heaven 1 Kings 8.48 Psal 25.1 This is the true worship Joh. 4.23 8. That we are here as Pilgrims and that our conversation must be in heaven Phil. 3.21 Heb. 13.14 9. That we must look for all graces and helps from heaven Jer. 1.17 10. That by Pilgrimages we need not seek to God Psal 145.18 11. That he differs far from earthly parents who would help but cannot oftentimes 12. That no creature can hurt us Psal 2.4 5. 118.6 Rom. 8.30 13. That we must prefer him before earthly parents Mat. 8.22 14. That we also shall be with him in heaven God is said to be in heaven not as though he were included in the Circle of the Heavens for the Heavens and the Heaven of Heavens is not able to contain him 1 Kings 8.27 and indeed he is neither included nor excluded being Infinite and so every where but because his Majesty and glory is most eminent in the highest Heavens to his Saints and Angels and thence doth he manifest himself unto us in his Power Wisdom Justice and Mercy while we are on earth for Heaven is his throne and Earth is his footstool Isa 66.1 Thus the words Which art in Heaven
all the Faculties alike renders thee insensible of thy Malady and thence nigh incurable Be it either or all of these do but savingly Believe in the Physitian and thy Faith shall make thee whole but then be sure to persevere in the Faith and beware of Relapses Some say the Times are very Leprous and that the people are pestered with very venomous Botches That the Gangrene of Envy hath almost unbowell'd them and the Scurf of Hypocrisie strangely deformed them That the Ulcer of Injustice hath cast a perpetual Odium on them and the Appetitus Caninus of Covetousness hath made but one Morsel of them That the Wolf of Sacriledge hath devour'd the Breasts which gave Christendom suck in her old Age That though the Land hath had a Bloody Issue of nigh Twelve years running yet never could have so much as a touch at the Hem of Christs Garment That the belching of Blasphemy in a Convulsion of Will-worship is as common as the disgorging of Oathes to unsurfet the high stomacks of the proud and prophane If these or the like be the Epidemical Maladies of these latter days wherein the Devil is put to his Wits end then let me prescribe this Holy Arbor as a standing Pharmacopeia not for the shelf of every closet but for the closet of every heart wherein there is not a Drug that hath the least allay of any Poyson in it nor a dangerous or obstruse Ingredient for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths what spurious Extractions have been thence drawn and what Mischief hath thence followed knowing also what rural judgements and tender Spirits may meet herewith his care was greatest how he might be plainest The first and rarest Flower as Portal to this Holy Arbor that presents it self to thine eye is The Sacred Mystery of the Holy Trinity indeed a Mystery visible onely to the eye of Faith The unhappy Jews and Turks glance at the sight of a Deity but to this day discern not Three Persons in one Godhead The Gnosticks and Valentinians have their false Multiplying Glasses to see more Gods then One but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence Such a Deceptio visus hath so falsly presented the Eunomians with Three Gods or Spirits not distinguished onely but divided also as that they could never see Three Persons in one onely Godhead The Apollinarians superacted their ridiculous Faith and grosly held a Quaternity not a Trinity of Persons was to be Worshipped The purblinde Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead yet denied the Persons The Patripassians that blasphemously held the Father became Flesh and suffered never saw into this Mystery The sacrilegious Arrian Hereticks who make Israel to sin grant indeed the Names and Persons of Three yet deny the Son and the Holy Ghost their Divinity yea the whole Trinity their Properties The prophane Trinitarians acknowledge Three Persons with their Lips yet deny their Divinity by the Infidelity of their Lives Thus rendring themselves guilty of more knowledge then they practice and consequently not of fewer stripes then are menaced All these are excluded this Arbor and an entrance open onely for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth and stedfastly Believe That there are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One 1 Joh. 5.7 The next Flower in order is the Word of God Truths Standard the sacred Oracles of the Holy Scripture which while the Prophets Evangelists and Apostles penn'd the Spirit held their hands If there be any Wretch so much an Infidel under the notion of a Christian possessed with the spirit of Contradiction to this Basis of all Truths I conjure him by the Author of that parallelless Work That he haunt not this Holy Arbor whilest I leave this Memento with all selfless Christians Thou shalt put nothing to the word that I command thee neither shall ye take ought there from Deut. 4.2 The next concerns the Law and Gospel I dare not discouple what God hath joyn'd together The Law that Touchstone of all our works without which we had not known sin Rom. 3.20 Far be it therefore from all right by assed Christians to rebel in their hearts with the Libertines of any out-Lawed Generation That the Law is now totally repealed as if the Law were the transgression of the Gospel for though the Law of it self made nothing perfect Heb. 7.9 yet is the Law in it self a perfect and undefiled Law converting the soul Psal 19.7 whence the Royal Prophet in other places sets it down as a special character of a righteous man That the Law of his God is in his heart Psal 37.31 or that his heart is Gods Law-keeper Psal 40.8 yea Blessed are they stiled who sincerely walk in the Law of the Lord Psal 119.1 and ver 165. he proclaims Peace to them that love this Law you may guess then at the cause of War No marvel that notwithstanding our many Fastings and Prayers God still threatens us with War For he that turneth away his ear from hearing the Law even his prayer shall be abomination Prov. 28.9 And though now the Righteousness of God which is by Faith is manifested without the Law Rom. 3.21 yet God forbid that we should thence make void the Law through Faith whereby we establish it Rom. 3.31 We acknowledge That by the deeds of the Law no flesh shall be justified in the sight of God Rom. 3.20 nevertheless we must acknowledge That the Law is holy Rom. 7.12 and spiritual v. 14. And though Christ be ineffectual to them who expect Justification by the Law Gal. 5.4 himself being the end of the Law that is the Accomplisher thereof for Righteousness to every one that believeth Rom. 10.4 And though as many as be led by the Spirit are not under the Law that is not under the Bondage or Curse of the Law Gal. 5.18 And though now Faith being come we are no longer like untuter'd Learners under a Schoolmaster that is the Law Gal. 3.25 All this premised yet know ye not that the Law hath dominion over a man for term of life Rom. 7.1 Know ye not that Christ came What to do to destroy the Law no but to fulfil it Matth. 5.17 and in the 18 Verse most pathetically asseverates us an Assurance That one tittle shall in no wise pass from the Law till all be fulfilled Wherefore let Heaven and Earth know That it is easier for them both to pass then one tittle of the Law to fail Luke 16.17 With the Law not improperly is joyn'd the Gospel that Olive Dove of Mans Salvation wherein Christ proclaims himself an Ark for all the Gospel Noachims against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the
just and unjust but the beams thereof have happy influence onely on the Heirs of Grace melting the hearts of such into Faith and Repentance whilest they harden the cley-hearts of carnal Worldlings into stupidity and searedness of Conscience whose Mindes the god of this World hath blinded 2 Cor. 4.4 yet the express Command for Dispensation thereof is as Catholick as Christ or words could make it when being Risen from the Dead he accosted his Disciples saying Go ye into all the world and preach the Gospel to every creature Mark 16.15 So that if the Gospel be hid it is hid to them that are lost 2 Cor. 4.3 In the next place stands the Ministerial Function the highest imployment that ever the Lord of Heaven vouchsafed the Sons of men If the Ministers of the Word would sit down satisfied with the Stiles and Titles given them in Scripture they needed no other Herald to blazon the Nobleness of their Calling nor any Stellicidiaries to invite the Hosanna's of the People Are they not called The Salt of the Earth the Builders of Christs Body Gods Fellow-workmen Christs Embassadors the Steward 's of the House the Fathers of the Church Fishers of men Ministers of the Spirit Builders of the Temple Shepherds of the Sheep Planters and Waterers of the Garden the Lords Harvest men his Vine-dressers Watchmen of the City Trumpeters of the Host yea Stars of the Firmament Rev. 1.10 It were worth a National Fast that all such as are thus highly dignified were or might be responsibly qualified Attribute we therefore none of these Titles to any such as are unfaithful in their Embassie not to unsavory Salt not to the Ignorant or Idle not to the Scandalous nor the Mercenary not to the Contentious nor the Covetous not to the Proud nor to the Superstitious into whose Mindes the subtile Sophister of all Ages hath specially in this foisted such specious Qualifications and such self-deceiving Equivocations to palliate those sins as if in order to Life and Doctrine he would feign perswade the World to spight the POPE the CLERGY could not erre Next follows the Hearing of the Word by this cometh Faith without this posteth Atheism yet take heed what ye hear Mark 2.24 yea and how ye hear Luke 8.18 Away therefore with itching ears with prejudicate thoughts with an impreparatory heart with presumptuous self-conceits Away with distracted Cogitations unsanctified Affections turbulent Passions sublunar Cares careless and extravagant Attention Away with carnal Security with vain Dissention of Opinions touching the Truths delivered Away with overchargings of Nature with drowsie Faculties with Unbelief Hardness of Heart Pride and uncharitable Thoughts ever Remembring that it is or should be the Word of God and not of man 1 Thess 2.13 not a tittle whereof shall go unfulfilled Matth. 5.18 till it become the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 Take heed therefore how ye hear Luke ibid. After the Word in order follows the Sacraments which though they confer no Grace ex opere operato yet are effectual Signs and Witnesses of Gods incomprehensible Benevolence to man-wards For of Baptism saith our Savior He that believeth and is baptized shall be saved Mark 16.16 And of his Supper he saith This is my Body which is given Luke 22.19 and broken for you 1 Cor. 11.24 This is my Blood of the New Testament that is shed for many for the remission of sins Luke 22.20 Indeed a Sacrament is a Covenant of Gods free Favor to us confirmed by some outward Sign or Seal instituted by himself Thus was the Tree of Life a Sacrament to Adam Gen. 2.9 The Rainbow to Noah Gen. 9.9 13. The smoaking Furnace to Abraham Gen. 15.17 18. The Fleece of Wooll to Gideon Judg. 6.37 The Dyal to Hezekiah 2 Kings 20.7 11. The Sacrifices Circumcision and the Paschal Lamb to the Jews Baptism and the Lords Supper to the Faithful under the Gospel Mat. 28.19 Luke 22.19 In the next place stands Prayer the Souls Incense whereby she is wing'd for Heaven Wonderful are the Works wrought by Prayer not as a Cause but onely as an Instrument sanctified by God and effectual to the Righteous if it be fervent Jam. 5.16 This Fervency is that Magnetick Vertue in Prayer which attracts Heaven to Earth but the fervent Prayer of an unrighteous man availeth little save to betray his sinister dexterity in vanifying so excellent a Gift which in such the Lord knows too often comes within a breaths bredth of Blasphemy But let the Faithful be exceeding cautious whom they censure in this case lest they chance to touch the Apple of Gods eye and let him that prayeth pray fervently for Faith is full of vigor full of life and God loveth a sprightly Faith yea the Promise made to the Prayer of a Righteous man is not otherwise annex'd then on the condition of Fervency which we may not dream is confin'd to the activity of external gestures or volubility of a never-stammering tongue but chiefly consists in the sincerity of the Supplicant in the extent of his Faith and cordiality of his Desires Next follows the Lords Prayer if we have not forgot that there is such a thing in rerum natura Spiritualium It 's worth a Catechism to ask the Worlds Favorites Which of them that do so highly adore this Prayer can truly say Our Father Most can say but few can pray it Others disuse it under the notion of a set Form of Prayer but set Forms of Prayer quatenus such are not prohibited This is indeed a set Form of words for Prayer but no set Prayer as is generally mis-thought for it is a Prayer to none but such as can pray it in Faith Nor can there properly be said to be any such thing as a set Prayer for in submission to better judgements I conceive the motion of the Spirit in Prayer is that which denominates Prayer to be Prayer which Spirit is not confineable by this or any set Form of words as may appear 1 Sam. 1.15 For the motion of the Spirit in one praying the same words of another may be more extensively Spiritual in that one then in the other which could not be if the very words set in that Form Method and Order could confine the Spirit And hence it is that all that can say the Lords Prayer cannot pray Our Father for my voyce may be articulate enough without Faith but without Faith and the Spirit that articulate sound cannot properly be called a Prayer though articulated by the form of words in the Lords Prayer Thus though many say the same form of words for Prayer yet they may not be said to pray the same Prayer yea one and the same person at sundry times praying the same form of words may not infallibly be said to pray the same Prayer for it varies according to the measure of the Spirit in the person praying which may not be one the same in the same
same is both Man and Father but he is Man absolutely or in himself or according to his own Nature and Father in respect of another viz. his Son So it is one thing to be God another thing to be the Father's Son or the Holy Ghost and yet one and the same is both God and Father God in respect of himself or his own Nature Father in respect of the Son Now though this be alike in God and Man that both do communicate to another not his Person but his Essence yet is there an exceeding dissimilitude in the maner whereby the Divine Essence being infinite and the Humane being created and finite is communicated to another For in Men in the Father and the Son the Essence is as distinct as the Persons themselves the Father and the Son being not onely two persons but also two men distinct in Essences so that the Father is not that man which is the Son but in God the Persons are so distinct that yet the Essence remaineth common one and the same and therefore there are not three Gods but the Son is the same God in number which is the Father and the Holy Ghost Again in Persons Created he that begetteth doth not communicate his whole Essence to him that is begotten for then he should cease to be a man but onely a part but in uncreated Persons he that begetteth or inspireth communicateth his whole Essence to him that is begotten or proceedeth yet so that he who communicateth doth retain the same Essence and that whole And the Reason of both Differences is Because the Essence of Man is finite and divisible but the Essence of God infinite and indivisible and therefore the Deity may being the same and whole or intire be together both communicated and retained whereby the Persons are not any thing separated from the Essence but each of them are the very self-same whole Essence of the Divinity wherefore God or the Divine Essence is the Father is the Son is the Holy Ghost Thus the three Persons in the Trinity are all one one in Nature and Essence one in Will and Consent one in Vertue and Power what the one doth the other doth also the difference is onely in the maner of working This Mystery of the Trinity and Unity was taught from the beginning of the world howbeit the fuller revelation of it was reserved to the times of the Gospel when the light of this Truth outshined the Sun at noon Matth. 28.19 1 John 5.7 The Doctrine of the Trinity of Persons in the Unity of the Godhead must be held retained for these Reasons viz. 1. Because by it we may distinguish the True God from all false gods and idols 2. Because among all other points of Religion this is one of the chiefest being the very foundation thereof For it is not sufficient for us to know God as we can conceive of him in our own imaginations but we must know him as he hath revealed himself in his Word and it is not sufficient to Salvation to believe in God confusedly but we must believe in one God distinct in three Persons 3. This Doctrine directs us in the worshipping of God aright For Unity in Trinity and Trinity in Unity is to be worshipped one God must be worshipped in the Father in the Son and in the Holy Ghost And if we worship God the Father without the Son and the Holy Ghost or the Son without the Father the Holy Ghost or the Holy Ghost without the Father and the Son we worship nothing but an Idol Again if we worship the three Persons not as one God but as three Gods then likewise we make three Idols The difference of Essence Person is to be observed and held for these Reasons 1. Lest the Unity of the true God be distracted 2. Lest the Distinction of Persons be taken away 3. Lest another thing be understood by the name of Person then the truth of Gods Word declareth That in one Divine Essence are subsisting three Persons the Father Son and Holy Ghost each of which is one and the same true God or that one true God is three Persons truly distinct and those three Persons are one onely true God is proved thus viz. 1. By Testimonies of Scripture partly out of the Old Testament as Gen. 1.2 Isa 61.1 partly out of the New Mat. 28.19 Joh. 14.26 15.26 2 Cor. 13.13 1 Joh. 5.3 Tit. 5.3 Eph. 2.18 Gal. 4.6 2. By those places of Scripture which give unto those three the Father the Son and the Holy Ghost the Name of Jehovah and true God for those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly most plainly to the Son the Holy Ghost 3. By those places which attribute the same whole Divine Essence to the three Persons and shew that the Son is the proper Son of the Father most truly begotten of him and that the Holy Ghost is the Spirit of the Father and the Son the Son therefore and the Holy Ghost have the same and that whole Essence of the Deity which the Father hath the Son hath it communicated of the Father by being from everlasting born of him and the Holy Ghost of the Father and the Son by proceeding from them 4. By the places which give unto the three the same Attributes or Properties and perfections of the Divine Nature as Eternity Immensity Omnipotency c. 5. By those places which attribute to the three the same effects or works proper unto the Deity as Creation Preservation Government of the World also Miracles and the Salvation of the Church 6. By those places which yield to the three equal honor and worship and such as agreeth to the true God alone The three in the Trinity are called Persons Because they have proper things to distinguish them in regard either 1. Of themselves as 1. Father to beget and to be of himself Joh. 5.26 1.14 1 Joh. 5.1 2. Son to be begotten and to be the second Person Joh. 1.14 18. 3. Holy Ghost to proceed both from the Father and the Son Mat. 3.16 2. Of the Creatures as 1. The Father worketh through the Son by the Holy Ghost Eph. 2.10 Rom. 11.36 2. The Son worketh from the Father by the Holy Ghost 1 Cor. 8.6 Joh. 1.3 3. The Holy Ghost worketh from the Father and the Son Gen. 1.2 Joh 33.4 The things wherein they communicate with themselvs are these viz. 1. One is in another and possesseth another as the Father is in the Son and the Son in the Father and the Holy Ghost in them both Joh. 10.30 38. 14.10 11. 2. They have glory one of another Joh. 17.4 5 22 24 26. 3. They delight one in another as the Son is a delight to the Father and the Father to the Son and the Holy Ghost to them both Mat. 3.17 Joh. 5.20 The order of working in the Three Persons of the Trinity
Gospel being preached and men thereby feeling their corruptions like rottenness in their souls may by the blessing of the Spirit be thereby seasoned with Graces and so reconciled unto God and made savory in his sight 3. Salt preserveth meats from putrifaction by drawing out of them superfluous moistness so the Law and the Gospel being continually dispensed sin and corruption may be daily mortified and consumed both in heart and life and expelled thence like superfluous humors In this calling of the Ministery there be especially four kindes of unsavory Salt 1. The blinde watchmen that have no knowledge and dumb dogs that cannot bark Isa 56.10 that is such as either cannot or will not dispense Gods word for the salvation of mens souls 2. Heretical teachers who preach false and damnable doctrine such as doth not season but poyson and destroy the soul Deut. 30.1 2. 2 Tim. 2.17 18. 3. Such as teach indeed true doctrine but misapply the same sowing pillows under the elbows of the wicked having smooth tongues in respect of sin yet are full of close invectives against the better and godlier sort 4. Such who though they teach the truth and generally apply it well do yet lead scandalous lives whereby their unsavory conversation hindreth the seasoning vertue of the word There are six conditions required to the Calling of a Minister 1. That he feel within himself an inward Calling 2. That he be of a good Conversation 3. That he be of sound Doctrine 4. That he be apt to teach 5. That he be lawfully chosen of the Church 6. That he perform his Office diligently toward the flock committed to his charge The properties of godly Pastors 1. They must be diligent to know the state of their flocks and to take heed to their herds Prov. 27.23 24. 2. They must not be discouraged by the ungodly speeches and venomous tongues of wicked men thereby to grow negligent in their functions 3. They must not be afraid of the faces and frowns of men Ezek. 3.8 9. Jer. 1.17 4. They must wisely apply the word to the necessity capacity and understanding of all and giving to every one his portion of Spiritual nourishment in due season In like maner the duties and functions of Ministers are 1. Faithfully to propound and deliver the true and sound Doctrine of God that the Church may know and understand it 2. Rightly to administer the Sacraments 3. To go before and shine unto the Church by the example of Christian life and conversation 4. To give diligent attendance unto their flock 5. To yield their service in such judgements as are expressed by the Church 6. To take care that regard and respect be had of the Poor Ministers must have these three things in some measure at least 1. A care to win the people a desire to convert them and an earnest hunger and thirst after their salvation 2. They must labor earnestly to work their conversion and not cease or hold their peace when they see them untoward but hold on in a constant course 3. They must testifie their sorrow for their people mourn for the hardness of their hearts be heartily grieved to see their unprofitableness Why all Ministers must be proved tryed before they be admitted to this sacred function 1. Because they have the price of the blood of Christ committed unto them Acts 20.28 2. Because there are many subtile deceivers that transform themselves into Angels of light 2 Cor. 11.13 14. 3. The office of Deacons was a function of less duty in the Church yet they were not to be admitted without due tryal and examination Acts 6.3 4. It makes them the more regarded and better accepted ever as the Ministers of Jesus Christ and it will procure more authority to their person 5. It will shut the door of this sacred function against all insufficient and unworthy presumers that run before they are sent The Titles given to Ministers in the holy Scripture whence appears the excellency and the weighty charge of their Function The Salt of the earth The Builders of Christs body The co-workers of God The embassadors of Christ 2 Cor. 5.20 The stewards of the house Tit. 1.7 The fathers of the Church 1 Cor. 4.15 Fishers of men Mat. 4.19 The Ministers of the Spirit 2 Cor. 3.6 The Builders of the Temple The Shepherds of the sheep Eph. 4.11 The Planters and waterers of the Garden 1 Cor. 3.6 7. The Watchmen of the City Ezek. 33.7 Heb. 13.17 The Trumpeters of the Host and Stars of the firmament Rev. 1.20 Dan. 12.3 The Ministers of the Word must be men of sobriety constancy piety humility patience stayedness wisdom judgement diligence courage gravity and moderation of all their affections 1. Because it appears they have many Titles given them in Scripture every one whereof carrieth some instruction and admonition with it to the Conscience 2. Because the Ministery is a high Calling of great importance and worthiness standing up not onely in the place of the people to offer up their prayers to God but in the room of God to declare his will to them 3. Lest their Calling be blemished and their Ministery reprehended if in their profession they adorn not the Gospel by their unblameable walking 4. Because they are to utter the word of wisdom whereby both themselves and their hearers shall be made wise unto salvation They ought principally and in the first place to look to themselves and that for these Reasons 1. Because unless they be doers as well as speakers they utter words with their own tongues that shall condemn themselves not unlike Vriah who carried about him a Letter to further and procure his own death 2. They cannot with comfort and conscience preach to others unless in their own persons they be practisers of those things they teach they may save others themselves they cannot 3. Such as are teachers and not doers do seduce the people pulling down by the left hand of evil life faster then they build up by the right hand of wholesom Doctrine They ought not to withhold the delivery of the word they must not give over though they see no fruit at all to proceed of their labors 1. Because they know not when God may be pleased to bless their labors and hear their prayers and save the souls of those that are rebellious against him 2 Tim. 2.24 25 26. 2. They have the example of God he is patient and beareth long with the vessels of wrath as Christ saith of Jerusalem Mat. 23.37 3. Because they shall have no less recompence if they be fonnd faithful in their Calling then if they had gained many thousand souls unto God 2 Cor. 2.15 4. He that holdeth not out unto the end makes all his former pains prove but lost labor and fails in the discharge of his Calling for the word may be the savor of life unto him though the savor of death unto others that carelesly neglect or obstinately resist the
same Seeing Ministers must be faithful in their Calling it follows that they may not be 1. Ignorant not able to break the bread of life that hinder the Kingdom of God and greatly advance the Kingdom of Satan Such are much like Jeroboams Priests 1 Kings 12.31 13.33 34. fit instruments to further Idolatry and to promote all maner of impiety 2. False Teachers these also destroy the souls of the people by false Doctrine the former did starve them these do poyson them by both ways the people perish 3. Idle and unprofitable which clothe themselves with the fleece of Christs flock but feed not his sheep Idle persons in any Society are thieves Eph. 4.28 Surely then these persons are sacrilegious ones incurring the just rebuke of Spiritual theft and felony 4. Unskilful not being able to divide the word of Truth aright yet usurping the Pulpit not to preach but to abuse the place the people themselves the Word nay God himself 5. Scandalous who pull down with one hand faster then they build with another they wait indeed at Gods Altar but are the servants of Satan 6. Flattering teachers that few pillows on every elbow dawbing with untemper'd morter they preach to please men and are afraid of displeasing The two parts of a Ministers Office which must always go together 1. Doctrine for Gods word must be preached that men may hear it 2. An unblameable Conversation bringing forth good works that men therein may see the will of God for the Minister must not onely by Doctrine instruct the ear but by a godly life exemplifie his Doctrine unto the eye 1 Tim. 4.12 Be unto them that believe an example in word and in conversation The course which is to be used by Gods Ministers in the preaching and dispensing of his holy Word 1. They must preach and dispense and publish the Word of God to all men without exception Grace though it be not Universal yet in the Ministery of the Word it must be offered to all good and bad 2. They must observe what fruit and effect the Word hath with them whether it work reformation of life in them or not 3. Having waited for their conversion they must labor to convince their very Consciences of the truth which in heart and life they deny but if after all this they give evident signs of malicious and obstinate enmity against the Word scorning and railing at the Doctrine of God and on the Ministers thereof then are they to be cast out by the Church and to be barr'd from the word of life until they repent The peoples duty toward their faithful Ministers 1. They must pray for their Minister that the Lord would give him wisdom and knowledge in all things 2 Tim. 2.7 2. The Church must take notice what her power and authority is in choosing of Ministers it hath no absolute authority to ordain unworthy men and obtrude them on the people 3. The people must so demean themselves toward their faithful Pastors as that they may have occasion to rejoyce in their Calling and charge over them that they may see they have not labored in vain Heb. 13.17 4. The hearers must not spurn at despise contemn or hate their persons but they ought to joy in the joy of their Ministers 2 Cor. 2.13 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word not singling out what we list in part to follow and cast the rest from us 6. We must love them sincerely and heartily this will cause reverence and regard of them we must account them as our Spiritual fathers 1 Cor. 4.15 The Word preached without the Spirits Ephphatha is a dead letter and without a Conversation that keeps harmony with the purity of Doctrine but the dumb sound of an empty vessel The experience of the fruit and efficacy of the Word in the Ministers own person is the best Commentary he can have for the opening of it unto others without which like Noah's Ark-Carpenters after they have built for others may themselves perish at the general Deluge This Key by sacred Dispensation Vnlocks the Mystery of Man's Salvation The Saints high-way to Heaven to them the breath Of life the thunder of Eternal death To such as come to greet it with a scoff Or by their lives deny the power thereof The people once for fear of death deny'd To hear the voyce of God and joyntly cry'd Let Moses speak A happy change God gives Onely by hearing of his voyce man lives §. 5. The Word Heard AS the contempt of the Word is an abridgement of all sin gathered together in one so the practical embracement thereof is the powerfullest Antidote against the poyson of any sin Practice must be ever joyned with knowledge of the word for not the hearers of the Law but the doers thereof shall be justified before God Rom. 2.12 And such as are hearers onely and not doers of the Word deceive but their own souls James 1.22 Yea when in admiration at Christs Doctrine she that bare him was pronounced Blessed he replies Nay rather blessed are they that hear the word of God and keep it Luke 11.27 28. So that it is not as our lives seem to maintain the sitting and hearing and after repeating of the Sermon which God onely requires for to hear as God would have us hear is another thing It is like the Lessons in Musick which we have never learnt till we be able to practice To understand what Faith is what Love is what Patience is is nothing but to have Faith to have Love to have Patience is the true hearing Since then it is our duty to live in the practice of that we hear be it our duty also to pray to God the Father in the name of Christ That he would vouchsafe his Spirit unto us whereby our hearts may be enclined disposed and bent to an unfained love and obedience of his Precepts delivered in his Word yea our prayers must be for the performance of such obedience in our life as that our Consciences may not onely not accuse us but also excuse us before God in regard thereof or at least in regard of our true endeavor and desire to obey But disobedience to the Word which in its kinde God hateth as the sin of Witchcraft is the common sin of this Age men content themselves with the bare action of hearing like the Papists who think God is well served with the work done but the work is not indeed done till we conscionably practice what we hear Thus the principal thing we omit which is the treasuring up of Gods Word in our hearts that upon just occasion we might practice the same yea which is yet more deplorable we are so far from yielding conscionable obedience to the Word that the endeavor thereunto is commonly judged Superfluous niceness and over-curious preciseness Which most damnable Censure together with this sin of hearing and
two sorts 1. The sins of the hearers which principally are Hardness of heart Worldly cares 2. Ordinary and usual defects of natural gifts as want of capacity memory and the like They that submit themselves to hear Gods Word are sundry ways bound to perform obedience 1. By the Law of Creation as they are Gods Creatures 2. By the Law of Redemption as they are Christs servants bought by his precious Blood ransomed from death to life 3. In regard of their Adoption as they are or at least hold themselves to be his children in Christ 4. In regard of his merciful providence whereof we have daily experience The Word of God heard must be obeyed for these Reasons 1. To encline our hearts to walk in his ways that we have learned is an infallible sign that we truly fear God Gen. 22.13 2. Obedience is always joyned with Recompence God rewarding it to the full who is a most rich Pay-master no man shall serve him for nought Psal 19.11 3. If we hearken unto him he will hearken unto us if we be not backward to serve him he will not be behinde hand to serve us Isa 58.9 4. They are to be obeyed that have no absolute Authority but are themselves under the Authority of others much more ought the Lord himself to be obeyed who is above all and all under him Thus from the less to the greater did the Centurion reason Matth. 8.8 9. 5. The Rechabites obeyed Jonadab their father and received a blessing for their obedience Jer. 35.8 13 14. shall we make less account of God if we have given reverence to the fathers of our flesh shall we not much rather be in subjection to the Father of Spirits and live Heb. 12.9 6. There is a special relation between God and his people the Subject oweth obedience to his Prince the Servant to his Master the Childe to his Father God is all in all he is our King we his Subjects he is our Master we his Servants he is our Father we his Children Mal. 1.6 Reasons to enforce us to be careful how we hear viz. 1. Because it is the word of God himself and not of any mortal man 1 Thess 2.13 2. Because not one jot or tittle of this word shall go unfulfilled Mat. 5.18 3. It becometh the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 4. The word is the ordinary means of our Salvation which God doth use to save those that be his Rom. 1.16 5. Because it is four to one whether we hear as we ought For 1. Some hear but understand not 2. Some hear and understand but affect it not 3. Others hear understand and affect the word yet practice not 4. And of many hearers but few good Luke 8. Mat. 13. 6. Because without profitable hearing when we may and ought we are damned Heb. 2.1 2 3. 12.25 7. Without this we neither love God nor know him without both which we cannot be saved Joh. 14.23 1 Joh. 4.6 8. Because this word preached leaveth us without excuse at the day of Judgement Joh. 15.22 9. If we hear as we ought God accepts of us and preferreth us above all other people Exod. 19.5 10. Without careful and profitable hearing we can never attain to saving Faith whereby we are saved Rom. 10. Take heed how you hear was often in the mouth of our Savior and must be always in the ears of such as will hear well This caution doth the wise-man give Eccl. 5.1 Take heed unto thy feet when thou entrest into the house of the Lord and be readier to hear then to offer the sacrifice of fools that we may therefore come prepared to the hearing of the word it is necessary that we be humbled for our sins that we purge our hearts of sinful affections pray for a right disposition and meditate upon the excellency of the word and our own need thereof for we are naturally blinde the word is a light sent from Heaven to enlighten us in our darkness we are assaulted by many potent enemies the word is a sword to defend us we are in poverty and want of Spiritual Graces it is a precious treasure to enrich us if we decay in holiness it is food to nourish us we are become filthy and polluted by reason of our sins it is a sweet savor to perfume us salt to season us it is the power of God unto Salvation Who scorn this Pearl so preciously divine Have lost the name of Men Christ calls them Swine Mat. 7.6 Some bolt their ears and will not hear God's Call Others will hear but practice nought at all The one incur the guilt of Self-exclusion Th' other listen to their own Confusion Wouldst thou be sav'd lost man Lo here 's that Word That kills or cures a Balsam or a Sword 'T is as thou dost apply 't Believe it saith And live it is the instrument of Faith CHAP. II. §. 1. Sacraments SAcraments are sacred Signs and Seals set before our eyes and ordained of God for this cause That he may declare and seal by them the Promise of his Gospel unto us which is That he giveth freely Remission of sins and life everlasting not onely to all in general but to every one in particular that believeth for that onely Sacrifice of Christ which he accomplished upon the Cross I say They are sacred Signs and Seals object to our eyes ordained and instituted of God that by them he might the more declare and seal the promise of his Gospel unto us Now a Sign and a Seal differ one from another as a general thing from a thing more special for every Seal is a Sign but not every Sign a Seal A Seal certifieth and confirmeth a thing a Sign onely sheweth Sacraments therefore serve in the same stead that Pledges do for both they signifie that there is something promised unto us and withal they assure and confirm the same unto us in regard whereof it is added that they are Seals So the nature of the Sacraments is That the Signs be understood corporally that the things signified must be taken Spiritually and that the visible things be not the signified things but onely Signs and Pledges of them Believers under the Gospel have onely two Sacraments or Signs of the Covenant that is Baptism succeeding Circumcision and the Supper of the Lord prefigured by the Paschal Lamb and both these preach Faith that to our outward senses which the Gospel doth to our understandings being Sacramental Rites ordained of God in the Church to be adjoyned to the Preaching of the word that the Promises of God made therein may be confirmed in us more and more For Christ committed the Office of administring the Sacraments to them alone to whom the Preaching of the word is committed without the which the Sacraments ought not to be administred for they be Seals of it and the end both of the Word and Sacraments is to lead our
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
taken away God is as well in the field and in the private house as in the Church and yet Churches are ordained and used in a godly policy because a Congregation may more conveniently there meet to their mutual edification in the publike exercise of the Word and Prayer otherwise private houses were as good places for Gods worship as Churches if they were decent and convenient for edification for now in all places men may lift up pure hands unto God 1 Tim. 2.8 where it plainly appears That after the coming of Christ by whom the partition wall was broken down and both made one people to God all places were sanctified for prayer so as under the Gospel no one place is more holy then another yet it being Gods will to be worshipped publikely needful it is that there should be places fit for that purpose Thus the Corinthians had one place to worship God in 1 Cor. 11.20 though certain of the Inhabitants of Philippi went out to a Rivers side to pray on the Sabbath day Acts 16.13 but that was in time of persecution The Father Son and Holy Ghost is to be prayed unto we may pray unto the whole Trinity but more properly unto the first person God the Father in the Name of God the Son by the assistance of God the Holy Ghost So we pray unto the whole Trinity yet as the first person is the Fountain of the Deity we pray the Father by the Son through the Holy Ghost nor is it strange that we pray unto Christ for whose sake onely we are heard in our prayers for we pray unto him as he is the second person we have our prayers heard through him as he is our Mediator thus distinguishing his person from his office Prayer in general is twofold 1. Publike wherein words must be always used in a plain known distinct voyce 2. Private wherein the voyce is profitable but not simply necessary Two Rules of gesture in publike Prayer 1. It must alway be comely modest decent and uniform 2. It must serve as much as may be to express the inward sincerity of the heart without hypocrisie Again there is a twofold Prayer 1. One that is the voyce of our own spirit 2. Another that is the voyce of Gods Spirit in us that is when the Holy Ghost hath so sanctified the heart when he hath put it into such a holy frame of Grace that the heart comes to speak as it is quickned acted and moved from Gods Spirit This Spirit of Adoption makes us 1. Earnest and fervent in prayer 2. Bold and confident to God as to a Father so that we may know the voyce of Gods Spirit in our prayers by our boldness to and confidence in him for wicked men come to God as to a stranger the Saints as to a friend Prayer is one part of that holy worship of God called Invocation whereof there are four parts 1. Supplication when we intreat God to remove some evil from us 2. Prayer whereby we beg at the hands of God the gift of some good thing unto us 3. Intercession when as we intreat the Lord to grant some good thing unto our brethren or to remove some evil from them 4. Thanksgiving whereby we give laud and thanks to God for blessings received either by our selves or by our brethren The distinctions of Prayer in regard of the maner thereof viz. 1. Mental which is an opening inwardly of the desires of a mans heart to God without any outward manifestation of the same by word Neh. 2.4 Exod. 14.15 1 Sam. 1.13 2. Vocal and is that which is uttered with words 1 Kings 8.23 3. Sudden when upon some sudden occasion present the heart is instantly lift up unto God whether by sighs or words they are called Ejaculations of the heart and argue a holy familiarity with God yea a heavenly minde 4. Composed when a Christian setteth himself to make some solemn prayer unto God whether it be in the Church family closet field or any other place Dan. 6.10 to this kinde of Prayer preparation before-hand is very needful Eccl. 5.2 5. Conceived being that which he who uttereth the prayer inventeth and conceiveth himself which is very expedient and needful for these Reasons 1. It manifesteth the gift and power of the Spirit who can give both matter and maner words and affections who can suggest what to pray and how to pray 2. Every day we have new wants new assaults new sins and our petitions must be made according to our present wants our supplications according to our particular assaults and our confession according to our several sins 3. As God daily continueth and reneweth old blessings so also he addeth new to them 6. Prescribed when a set constant form is laid down before-hand and either conned by heart or read This is a good help to weak Christians if they endeavor to pray with the Spirit and with understanding 7. Publike when an Assembly of Saints publikely with one joynt-consent call upon God by the mouth of the Minister Joel 2.16 17. Neh. 8.1 6. For the maner of which publike prayer two things are very requisite viz. 1. Unanimity respecting the heart and affections for which an audible and intelligible voyce is necessary 2. Uniformity respecting the outward reverent carriage and humble gesture in prayer 8. Private which is made by one alone or by some few together 2 Kings 4.33 Luke 9.28 Acts 10.30 This especially belongeth to the Master of a Family 9. Secret which is made by one alone none being present but God and he that prayeth This may be in a close chamber or closet Mat. 6.6 or on a desolate Mountain Mark 1.35 or in a secret field Gen. 24.63 or on any house top Acts 10.9 or in any other place 1 Tim. 2.8 10. Extraordinary which after an extraordinary maner even above our usual custom is poured out before God consisting partly in ardency of affection as in Christ Luke 22.44 Heb. 5.7 in Moses Exod. 32.32 and in the King of Nineveh Jonah 3.8 and partly in continuance of time as Jacob a whole night Gen. 32.24 so did David 2 Sam. 12.16 and Christ Luke 6.12 Moses a whole day Exod. 17.12 so did Joshua and the Elders of Israel Josh 7.6 We must pray 1. For the glory of God always and that without any limitation or condition 2. For our own good 1. The salvation of Soul and that without any condition 2. In this present life but with this condition so far forth as it may stand with Gods glory and be for our own good The conditions and circumstances of true prayer viz. 1. A direction of it unto the true God and him onely 2. In the mediation of Christ not without a Mediator as Pagans nor in the name of any other Mediator as Papists 3. The knowledge of Gods Commandment in requiring us to pray else we doubt of being heard 4. The knowledge of those things which are to be asked else we mock
in the very Proeme of his prayer doth admonish us of mutual love 1. Because there is no true praying without the true love of our Neighbor neither can we be perswaded that God heareth us 2. Because without the love of our Neighbor there is no true faith and without faith there is no true prayer Christ willeth us to say Our Father not My Father for these Reasons 1. Thereby to raise in us a confidence and full perswasion that we shall be heard for because the whole Church doth with one consent pray unto him he doth not reject her for his Promise sake 2. To teach us that we hold each member of the Church as our brother Gen. 13.8 3. That in prayer we must consider Christ and his Church as one body and make him our Father who is the Father of Christ our elder brother his by generation ours by regeneration his by Nature ours by Grace 4. That we must pray as well in charity for others as for our selves James 5.16 Now they whom we are to pray for may be distinguished into this rank or order 1. All such as are effectually called by the preaching of the word 2. For all such as God in his eternal secret Counsel hath appointed unto life but are not yet called from their wandrings to be of one sheepfold under one Shepherd Joh. 17.20 3. For particular persons of whom we have received benefit under whose Government we live or which be more dear or near unto us in the flesh 2 Cor. 9.12 4. For such as whose necessity is more specially made known unto us as of danger or distress Jam. 5.14 5. For men generally of all estates and conditions 1 Tim. 2.3 as Jews Turks Heathen and seduced Papists 6. For our Enemies and those that hate us Matth. 5.41 God the Father is the Father 1. Of Christ 1. By Nature begetting him as he is the Son of his own Substance before all worlds by communicating unto him his whole Essence or Godhead 2. By the Grace of personal Union as Christ is Man for the Manhood of Christ doth wholly subsist in the Godhead of the second Person and therefore Christ as he is Man not his Manhood which is a Nature not a Person may well be called the Son of God 2. Of us not by Nature or in regard of personal Union but by the Grace of Adoption in Christ Gal. 4.4 5. And this Grace we receive when we truly believe in his Name Joh. 3.12 Gal. 3.26 The Name of Father in this place is taken Essentially for these Reasons viz. 1. Because the Name of Father is not here put with another person of the Godhead but with the Creature of whom he is invocated 2. The invocating of one person doth not exclude the others when mention is made of their eternal and outward works 3. We cannot consider God the Father but in the Son the Mediator 4. Christ hath taught us to invocate him also and he giveth the Holy Ghost For we have received not the spirit of bondage to fear again but the Spirit of Adoption whereby we cry Abba Father And the same Spirit beareth witness with our spirits that we are the children of God Rom. 8.15 16. Again God is called Our Father 1. In respect of our Creation Luke 3.38 2. In respect of our Redemption and receiving into favor by his Son our Mediator for whose sake we are adopted 3. In respect of our Sanctification or Regeneration by the Holy Ghost in Christ The Instructions arising from this Title Father here given to God 1. We must hence learn whom to direct our prayers unto not to Saints Angels or any other creature but to God alone for these Reasons 1. Because this is a perfect patern of true prayer wanting no direction for the right performance of this part of God worship 2. Because God onely is the Author and giver of all good things Jam. 1.16 therefore we must ask them of him alone 3. Because the Lord onely who is Infinite and Omnipotent can hear all mens prayers at all times and in all places 2. We may hereby see in what order we must direct our prayers unto God the Father in the Mediation of the Son by the Assistance of the Holy Ghost neither severing the persons from the Godhead nor the Godhead from the Persons whereof the Father is first the Son is the second the Holy Ghost the third in order though not in time or greatness Thus must we worship him even one God in three Persons and three Persons in one God 3. In this Title Father we see the true ground of that boldness wherewith Gods children come before God in prayer namely that interest in the Covenant of Grace in Christ in whom God is become their Father 4. We are hereby taught how to dispose our selves towards God when we come before him in prayer namely as children and this stands especially in four things 1. In due reverence both of heart and gesture 2. In true humility from our hearts renouncing our own merit and our own wills and relying wholly on Christs Righteousness and on the will of God in him 3. In true contrition and sorrow of heart for our own sins whereby we have offended God who hath been so gracious and merciful a Father unto us in Christ 4. In a sound purpose of heart to break off the course of all sin and to walk before God in new obedience to all his Commandments The Instructions arising from the words Our Father 1. We must apply to our selves all the Promises of God in Christ touching Righteousness and life everlasting for he that makes them is our Father therefore they belong to us that be his children 2. This teacheth us when we pray to be mindeful of Gods whole Militant Church and People 3. Hence we learn how we must come affected towards our Brethren when we pray to God namely lovingly and peaceably as to children of the same Father 4. Here we see that all true Believers whether high or low poor or rich are in equal condition in regard of God for here Christ teacheth every one to say Our Father Hence it followeth That wicked men living in sin cannot pray all their supposed praying is but a vain beating of the Air with a sound of words neither shall they speed otherwise then Esau did though they cry aloud with strong and bitter cryes yet pray they ought it being a common duty required of all men but pray they cannot yea they sin if they pray such a maze or labyrinth doth sin bring them into but true Believers with confidence approach the Throne of Grace and in an holy boldness say Our Father Father a word of Faith doth seem to be And Our no less importing Charity The one proclaims If thou wilt live Do this The other says Believe and thou hast bliss The Law and Gospel both comprised be In this most happy short Epitomy Bless'd Savior in two words thou hast taught us
it self to be God 2. Against those who imagine the Creatures either all or some to spring from the very Essence or Nature of God deriving it self as they speak into others by propagation 3. That all prophane unworthy and idolatrous cogitations of God may be excluded 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature 6. Incomprehensible or Immense for 1. He cannot be comprehended in the cogitation of any creature 2. The Deity cannot be comprehended or circumscribed in place in space or any limits that is his Essence is Immense neither to be extended nor divided nor multiplied Therefore it is all every where one and the same 7. Most perfect in himself 1. Because he onely hath all things which may be desired to perfect felicity and glory 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things 3. Because he is not for himself onely but also for the creating preserving guiding and furnishing of all and every Creature so sufficiently that he alone doth give to all of them all good things meet and necessary for them as well eternal and heavenly as terrene and temporal neither yet doth depart from any part of his power or his happiness 8. Unchangeable 1. His Essence and whatsoever is proper thereto cannot be augmented or diminished 2. His Nature and Will cannot be changed 3. Himself hath no need to transport himself from place 9. Omnipotent 1. That whatsoever he will or whatsoever not impairing his Nature or Majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty or labor even with his onely beck and will 3. That all the force and power of working and effecting any thing is so in God onely that there is not the least ability or efficacy of any Creature but what he continually imparteth and preserveth at his pleasure The five Properties of God which ought to stir us up to obey him contained in the Exhortation to obedience annexed to the second Commandment 1. He calleth himself our God that is our Maker and Savior and the Author of all good things hereby advertising us what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry 2. Mighty that is in power as well to punish the obstinate as to reward the obedient 3. A jealous God that is a most sharp defender of his own Honor wonderfully displeased with such a revolt from him or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity even to the fourth degree and descent if they partake with the sins of their Ancestors 5. He saith that He is a God which sheweth mercy unto Thousands c. here he extendeth his punishments unto the fourth Generation but his mercy unto Thousands thereby to signifie That he had rather shew Mercy then Anger and so by this means to allure us the more to love him and worthily excluded is that man who abuseth such Infinite Mercy The use we are to make of the description of God 1. As God is a Spirit let us worship him in Spirit and abhor Images and Idols 2. As he is a Spirit let us not be offended or stumble at this That we never see him calling it therefore into question whether he be or not when we are Spiritual we shall see him as he is Joh. 3.4 3. Let us acknowledge from whence we have our being and life Acts 17.28 4. As he is Infinite let us in no place adventure to sin on any vain conceit because it is secret for wheresoever we be God is present 5. As he is most Holy let us prefer Holiness as the greatest excellency without which no man shall see God 6. As he is onely wise let no man use his wit secretly and closely to contrive evil against his brother or by any unlawful policy to circumvent him 7. As he is most Just let no man presume to go on in sin hoping for mercy without repentance 8. As he is most Merciful let no man that is cast down for his sins despair 9. As he is Almighty let us fear him and put our whole trust in him in all times of danger and distress 10. As of whose days there is no beginning nor ending let us be humbled in the Consideration of Gods Eternity seeing our selves are so momentary The Attributes of God are the main Supporters of our faith as thus 1. His Holiness makes the believer approach before him in an utter abnegation of himself and in the mediation of Christ knowing that in himself he is all over polluted and defiled with sin 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity even against his own sense and natural Reason knowing that God is wisest and best knoweth what estate is fittest for him 3. His Truth makes the Believer judge him who hath promised that which he believeth to be faithful and true he that believeth hath sealed that God is true Joh. 3.33 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children of things which seem impossible 5. His Mercy makes the Believer believe the pardon of his sins being fully perswaded that he is infinite rich in mercy otherwise he could not believe the pardon of his sins When we read in Scripture of eyes ears mouth face hands heart head arms and feet ascribed to God we must not imagine that God is like unto us or hath a bodily shape whereas he is a Spirit or that these parts are ascribed to him properly but only for our better capacity and understanding signifying unto us his gracious Attributes as by his eyes his Omnipresence by his mouth his Word by his hands his Providence by his arms his Power and by his face 1. The invisible Nature and Essence of God Exod. 33.23 which no mortal man can see and live 2. The Favor of God as also all his Benefits Deliverances and Graces Dan. 9.17 Psal 80.3 3. Revenge and Punishment and the signs of his Anger Lev. 20.3 4. The place of Gods Worship where his face and favor is perceived through delivery of the Doctrine of Godliness From this was Cain banished Genesis 4.14 Hereof David complains 2 Sam. 26.49 Now to believe in God Almighty is to be believe in such a one 1. Who is able to do whatsoever he will 2. Who doth all things even with his beck and word onely without any difficulty 3. Who alone hath power to work all things and is Author of that power which is in all his Creatures 4. Who is also unto me Almighty and both can and will
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
exceeding vertue of God 2. Perfect Glory perfect Dignity and full Divine Majesty What is meant by Christs session at the right hand of the Father 1. The perfection of Christs Divine Nature that is the equality of the Word with the Father which he did not receive but ever had 2. The perfection of Christs Humane Nature which compriseth 1. The personal union of the Humane Nature with the Word For in him dwelleth all the fulness of the Godhead bodily Col. 2.9 2. The Collation or bestowing of gifts on him far greater and more in number then are bestowed on all Men and Angels 3. The perfection or excellency of the Office of the Mediator that is the Prophetical Priestly and Royal Function which Christ now as the glorified Head of his Church doth in his Humane Nature gloriously exercise in Heaven 4. The perfection of Christs honor that is the Adoration Worship and Reverence which is yielded unto him both of Men and Angels Heb. 1.6 The benefits we receive by Christs sitting at the Fathers right hand are all the benefits of the Kingdom and Priesthood of Christ glorified 1. His Intercession for us 2. The gathering governing and guarding of his Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the Churches enemies 5. The Glorification of the Church The difference of Christs Ascension and ours stands thus He ascended by his own power and vertue we shall not by our own but by his John 3.13 He ascended to be Head we to be his Members He to glory agreeable for the Head we to glory fit for Members Christs Ascension was the cause of ours but it is not so of the contrary Whom seek'st thou Mary What is Jesus he He goes before thee into Galilee This was the Angels voyce Nor was the news Less strange to his Disciples then the Jews Though herein for himself he did no more Then what he did for Lazarus before He 's now ascended and has verifi'd What Enoch and Elias typifi'd He sits at Gods right hand and has thereby In Earth all Power in Heav'n all Majesty §. 7. From thence he shall come to judge both the Quick and the Dead THe last Judgement shall be a manifestation or declaration and seperation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of Sentence on these men and an execution thereof according to the Doctrine of the Law and the Gospel which Execution is not an annihilation or final destruction of the Body and Soul or a perpetual senslesness but an infinite and endless continuance of those Torments which the Wicked in this life despairing do begin to feel forsaken and abjected of God subject to all torments both of Body and Soul And in this last Judgement Absolution to the godly shall be principally according to the Gospel but shall be confirmed by the Law Condemnation to the wicked shall be principally by the Law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their own Merit but on the godly according to Christs Merit applyed unto them by faith a Testimony and Witness of which Faith shall be their Works Now the Judge shall be Christ John 5.22 neither yet are the Father and the Holy Ghost removed from this Judgement but Christ immediately shall speak and give Sentence and that in his Humane Nature and when he speaketh the Father shall speak by him so that the Judgement shall belong to all the three persons of the Godhead as concerning their Consent and Authority but unto Christ as touching the publishing and executing of the Judgement yea and the Church also shall judge as touching the Allowance and Approbation of this Judgement whereunto they shall then subscribe Luke 22.30 What Christs coming to Judge both the Quick and the Dead signifies 1. That at the second coming of Christ shall follow the renewing of Heaven and Earth 2. That the self same Christ shall come who for us was born suffered and rose again 3. That he shall come gloriously to deliver his Church whereof I am a Member 4. That he shall come to abject and cast away the wicked The Reasons why or causes for which Christ-Man shall be Judge are these 1. Because the Church is to be glorified by the same Mediator by whom and for whom it was justified Acts 17.31 2. That we may have comfort and consolation knowing him to be our Judge who hath purchased us with his blood 3. To deliver his Church and cast away the wicked 4. The Justice of God because they have dealt contumeliously with the Son of Man Zech. 12.10 5. Christ-Man must be Judge because he must judge men therefore he must be beheld of all But God is invisible 6. That he may the more confound the wicked his Enemies who shall be forced to behold him their Judge whom they have so much withstood so wickedly dishonored The Day of the Lord or the time of Judgement is twofold 1. General when Christ shall come to judge the Quick and the Dead in the end of the world 2. Particular at the day of our death when every particular soul must appear before the bar of Gods Tribunal and give an account of what it hath done How Christ shall come to Judgement 1. Truly visibly and locally not imaginarily Mat. 24.30 2. He shall come furnished and prepared with glory and divine Majesty with all the Angels with the voyce and trump of the Archangel and with divine Power 3. The dead shall be raised and the living changed 4. The world shall be dissolved with fire not annihilated but purified 5. He shall come suddenly to the great joy and comfort of all his How the Devil is said to be already judged yea and the wicked also 1. By the Decree of God 2. In the Word of God 3. In his own Conscience 4. As touching the beginning of his Condemnation For what causes the last Judgement shall be 1. The chief and principal cause is the Decree of God 2. A less principal and subordinate cause is both the Salvation of the Elect who are here vexed and the Damnation of the wicked who here do flourish 3. Because of Gods Justice whereof in this life is not a full and perfect execution The threefold effect of Christs coming to Judgement 1. A gathering together at the sound of the Trumpet both of the dead and the living Dan. 12.2 2. A seperation the Elect shall be set at his right hand the Reprobate at his left Mat. 25.33 3. The Judgement it self the Elect shall be with him the Reprobate shall be cast into Hell Mat. 25.46 The execution of the last Judgement shall be thus 1. By the force and vertue of the Divine Power of Christ 2. By the Ministery of the Angels 3. The World Heaven and Earth shall be dissolved
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
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
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
are chiefly these viz. Atheism Ignorance Prophaneness Inward Idolatry Rebellion against God Doubting of his Promises Desperation Impatience in Adversity Inconstancy in Gods Worship and our own Vocations Falling away from the Truth of the Gospel Rashness which adventureth upon unnecessary dangers under a colour of Gods Providence Pride Disdain Ambition and Faint-heartedness in good things All which are forbidden in this Commandment yea all particular Vices specially contrary to each Vertue commanded therein The chief of both which are here again touched in the same order they have been already glanc'd at And first of Knowledge The Principal Vertue required in this Commandment is the knowledge of God which in particular hath four Branches 1. To know that there is a God and this is known either by the book of Nature The Works of God or the book of Grace Confessing it in our hearts by actions agreeable as well as by language in our mouthes else we sin in Atheism 2. To know the true God else we sin in Idolatry 3. To know this true God is but one else we sin in Polytheism 4. To know of what nature this true onely God is else we shall do nought but sin The Knowledge of God is either 1. Simply and absolutely Perfect whereby God alone knoweth himself Or 2. Not simply and absolutely perfect whereby Angels and blessed men know indeed the whole and intire Nature and Majesty of God as being most simple but they know it not wholly that is they so far onely understand it as he revealeth it unto them and their Natures are capable of So likewise the Knowledge of God is twofold 1. General to know God to be such an one as he hath revealed himself in his Word to be without this we cannot be saved yet this alone doth not save 2. Particular to know him to be such an one to me in particular as he hath revealed himself in his Word to be in general This requireth Faith Again the Knowledge of God is twofold viz. 1. Literal which hath been in men either from the Creation or is wrought in their mindes of the Holy Ghost by the Word which hath not accompanying it an endeavor and desire of framing and conforming themselves unto the Commandments of God This is onely a Speculative or Theoretical Knowledge informing the judgement but not reforming the minde and this a wicked man may have in a greater measure then some Christians yet notwithstanding may be damned for this Knowledge is true onely in regard of the Object but is false in regard of the Effect 2. Spiritual or true lively and effectual Knowledge which is kindled by the Holy Ghost in our mindes according to the Word and by the Word working in the will and heart an inclination and desire to know and do what God commandeth This is Saving or Practical Knowledge when the whole man is transformed into the obedience required and labors to practice what he knows of God The Imperfect Knowledge of God which men have in this life is of two sorts 1. Christian or Theological received from the Doctrine of the Prophets and Apostles 2. Philosophical received from the Principles and general Rules naturally known unto men and from the beholding of the works of God in the nature of things The true Knowledge of God necessarily required of us consisteth in these points viz. 1. We must confess and acknowledge him to be the Soveraign and highest good Dan. 4.32 2. We must depend upon him and put our whole trust in him alone not in Men or Angels 3. We must give him thanks for all his Blessings not onely in prosperity but in adversity also by doing what he commandeth and avoiding what he forbiddeth 4. We must seek the knowledge of his Ways and Word and encrease in the knowledge thereof 5. We must draw near unto him in time of need and at all times as to the Fountain of all goodness with all reverence and humility by hearty and fervent prayer 6. We must yield all obedience unto him in his Word without which our Hearing the Word will but hasten and further our Condemnation Rules directing us what our Knowledge ought to be 1. Our knowledge must be according to our Age 1 Cor. 14.20 2. It ought to be according to the means that God hath afforded us Heb. 5.12 Luke 12.48 3. It must be answerable to the gifts that God hath given us Mat. 25.14 15. Luke 12.13 4. We must all labor to have so much as that we may be able to give an account of our Faith when we shall be called thereunto We must practice what we know of God for these Reasons 1. Knowledge without Practice procures the greater Judgement of God upon us Luke 12.47 2. Without Practice we must never look to come to Gods Kingdom Mat. 7.21 3. By Practice we do glorifie God our heavenly Father Joh. 15.8 4. By this Practice we know that we are Gods good Trees Mat. 7.17 5. If we Practice not what we know we are more inexcuseable then before we had knowledge 2 Pet. 2.21 The way or means to attain unto sound saving Knowledge viz. 1. Earnest Prayer to God for the help of his Spirit to assist us to illuminate our understandings and to teach us how to profit aright by Reading the Scriptures Psal 119.18 66. 2 Chron. 1.10 James 1.5 2. A careful and reverent Hearing of the Word of God 1 Cor. 1.21 Rom. 10.14 3. To exercise our selves constantly in the Reading of the Scripture To search the Scripture 2 Tim. 3.15 Psal 19.7 4 Godly Conference one Christian with another especially with the Pastor Mal. 2.7 A sober and reverent Conference about the Scriptures with others to minister help and comfort one to another 5. To lay before us the grounds and practice of Christian Religion 6. To labour for true Humility 1 Pet. 5.5 Psal 25.9 7. To practice what we know for Practice begets Experience and Experience Knowledge The Signs of sound knowledge 1. When we put all in practice that we know 1 Joh. 2.3 4. 2. True love of our Brethren 1 Joh. 4.7 8. 3. A faithful hearing of the Word with care to practice it 1 Joh. 4.6 4. A filial Fear of displeasing God in any one action Mal. 1.6 5. A true Humiliation in the sight and knowledge of our selves Motives to stir us up to labor for knowledge 1. The Excellency of it it is the first Grace God bestows upon any 2. The Profit of it Dan. 11.32 Prov. 3.13 Psal 91.14 Joh. 27.3 3. The Necessity of it for without it we are without all saving grace and in no degree to Salvation Eph. 2.12 To apply the knowledge of the Nature of God to my self in particular I must know 1. That he is a Spirit To worship him in Spirit and in Truth 2. That he is Eternal To Crown me if I obey him to Condemn me if I disobey him 3. That he is Omnipotent To relie and depend upon his Providence
Fish of the Sea 4. That have all as Substance Life Sense and Reason as Man Every Creature is good 1. Partly by Creation as Sun Moon Water Earth Meat Drink c. 2. Partly by Ordination Thus the Evil Conscience Hell and Death are good because they are ordained of God for the execution of his Justice though in themselves and to us they are evil In Creatures there is a twofold goodness viz. 1. A general and natural goodness whereby God accepted and approved all Creatures 2. A more special and moral goodness Revealed in the Moral Law Or thus 1. Uncreated which is God himself being absolutely and perfectly good 2. Created whereby the Creature is made good being the fruit of that goodness which is essentially in God What the Image of God in man is viz. 1. The Soul it self together with the faculties thereof endewed with Reason and Will 2. In the Soul Wisdom and Knowledge of God his Will and Works even such as God requireth of us 3. A conformity with the Law of God or Holiness and Righteousness under which are comprehended the heart and all affections 4. Felicity without misery and corruption perfect Blessedness joy and abundance of all good things and glory wherewith the Nature of man was adorned 5. The Rule and Dominion of man over the creatures The remnants of the Image of God in man viz. 1. The Incorporeal Substance of the Soul together with the Powers thereof 2. Many Motions as of those things which we know by Sense as are Natural Principles some Motions also of God his Will and Works 3. Some prints of Vertues and an ableness concerning outward discipline and behavior 4. The Fruition of many good things 5. The Dominion also over the creatures is not wholly lost God hath preserved those Remnants of his Image in us for these Reasons viz. 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it 2. That God might use them to the restoring of his Image in Man 3. That they might leave the Reprobate without excuse The Repairing of the Image of God in us is the work of all three Persons and is in this maner viz. 1. The Father restoreth it by his Son 2. The Son by the Holy Ghost immediately regenerating us 2 Cor. 3.18 3. The Holy Ghost by the Word the Gospel is the power of God unto Salvation Rom. 1.16 4. In this Life it is onely begun in the chosen augmented to their lives end and perfected in the end as concerning the Soul but as concerning the whole man at the Resurrection The use of the doctrine of mans creation viz. 1. We must know That man was created without sin lest God be imagined the Author of sin 2. Whereas mans body was fashioned of clay let us think of our frailty to abhor Pride 3. Seeing Gods workmanship in man is so admirable let us not make it a Sty of Devils 4. Seeing God would have Mankinde consist of two Sexes let each have his due place and honor 5. Since man was created the Image of God let his glory be acknowledged and let it not be made the Image of Satan 6. Since Gods Image in man is impaired by sin let us bewail the greatness of this unthankfulness 7. Seeing the glory restored us by Christ exceeds our loss by Adam let us much the more exceed in thankfulness profit and encrease in godliness 8. Seeing the creatures were created for mans use let us use them as the Creator hath commanded and not abuse them to the satisfying of our Lusts 9. Seeing the Soul is created more excellent then the Body let our chiefest care be for the good of our Souls 10. Seeing the end and blessedness of man is the participation and communicating of God his Knowledge and Worship let us thither refer all our life and actions to the glory of our Creator 11. Seeing part of Mankinde are vessels of Wrath let us magnifie the goodness of God that we are vessels of Mercy 12. That we may learn and begin these things in this life tender and help forward the common Society and Salvation of others for which we are born 13. Since we were created higher then other creatures little lower then Angels let us shew forth this excellency by an answerable holiness IV. REdemption is a Deliverance from our Sins by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator For Redemption is ascribed unto the Son because he is that person which executeth the Fathers will concerning the Redeeming of Mankinde and doth immediately perform the Work of our Redemption for the Son onely was sent into the Flesh and hath paid the Ransom or Price for our sins not the Father nor the Spirit Now Christ is called the Redeemer of all Mankinde not because all are actually Redeemed by him but because no man is Redeemed by any other but Christ onely the meaning is he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation Or he Redeemed all men that is in regard of the Sufficiency of that he did and suffered for his Passion being suitable to his Person his dying was more then equivalent to all the Worlds perishing everlastingly in Hell So that wicked men and unbelievers are not hereby secured but more justly and deeply damned as treading under foot the Son of God and prophaning his Blood For though Redemption be virtually Universal yet the Faithful onely have their part in it being ineffectual to them as have not the grace of God to receive it Thus the Sun giveth light generally to all the World yet are there many particular persons that enjoy it not But all that are eternally chosen out of the World into the Church and continue using the means of Salvation are Redeemed it is otherwise in respect of all chosen temporally to a certain Office in the Church as it was with Judas Thus Christ in his Passion and Death offereth himself to all but is given onely to the Elect to all by the Preaching of the Gospel but he is the Savior onely of the Faithful Rom. 1.16 Now the cause that moved God to send this Redeemer was not any foreseen Faith or worthiness of man nor any merit or desert by good Works nor any inherent Righteousness in us but the Free-grace and Favor of God his own Infinite and Incomprehensible love and goodness Redemption is twofold viz. 1. Corporal such as that of the Israelites from Egypt 2. Spiritual which is understood of our deliverance by Christ typified in the former Redemption may be four ways viz. 1. When the Captive is sent away freely and voluntarily Sin and the Devil would never let us go so 2. When one Captive is exchanged for another No creature could be an exchange for man 3. By a violent taking away of the Captive by force Thus onely man was not delivered 4. By paying a Ransom
all to do it meritoriously 2. A Work that it may be meritorious must not be a Debt or Duty for then the doer deserves nothing but man when he hath done his best hath done no more then what by duty he was bound to do and having done all is but an unprofitable Servant 3. To make the work meritorious there must be a proportion betwixt the Work and Life Eternal the reward of the Work but man cannot do a work proportionable to Eternal glory for he takes all of God and can give nothing to him besides man is a Creature and therefore whatsoever he hath or can do is no more then what he oweth to God Again the End of good works is threefold especially viz. 1. In respect of God that his Commandment may be obeyed 1 John 3.22 That his will may be done 1 Thes 4.3 That we may shew our selves to be obedient children to God our Father 1 Pet. 1.14 That we may shew our selves thankful for our Redemption by Christ Tit. 2.14 That we may not grieve the Spirit of God Eph. 4.30 But walk according to the same Gal. 5.22 That God by our good works may be glorified Matth. 5.16 That we may be good followers of God Eph. 5.1 2. In regard of our Neighbor that he may be helped in worldly things Luke 6.38 That he may be won by our example to Godliness 1 Pet. 3.14 That we may stop our adversaries mouths 3. In respect of our selves that we may shew our selves new Creatures 2 Cor. 5.17 That we may walk as the children of Light Eph. 5.8 That we may have some assurance of our Faith and of our Salvation 2 Pet. 1.8 10. That the punishments of sin may be prevented Psal 89.32 And the promised reward obtained Gal. 6.9 Again more particularly thus we are bound to do good works in respect of God for these Reasons 1. Because of the Commandment of God who requires them at our hands 2. For the glory of God which is hereby in others also exalted 3. Because of that thankfulness which the regenerate owe to God as well for his Mercies temporal as his Blessings spiritual We are bound to do good works in respect of our selves for these Reasons viz. 1. That by our good works we may be assured of our Faith Matth. 7.17 2. That we may be assured that we have obtained remission of sins through Christ and are for Christs sake justified before God 3. That we may be assured of our Election and Salvation 2 Pet. 1.10 4. That thereby our Faith may be exercised cherished strengthned and advanced 5. That thereby we may shew forth an honest Life and Calling Ephes 4.1 6. That we may escape Temporal and Eternal punishments Matth. 7.19 7. That we may obtain Corporal and Spiritual rewards 1 Tim 4.8 We are bound to do good Works in respect of our Neighbor for these Reasons viz. 1. That we may be profitable unto them by our good Example and so edifie them 2. That Offences may be avoided Mat. 18.7 3. That we may win Unbelievers and by our words and deeds and example convert them unto Christ Luke 22.32 A more large explication of the Proofs of this Assertion That Good Works cannot Merit viz. 1. Our best works are imperfect Gal. 5.17 Works indeed good neither are nor can be performed of us without our renewing by the Holy Ghost neither proceed they from our selves but are the Gifts and Effects of God in us and we his Instruments unto whom he communicateth his Blessings in us as in the Subject by us as the Instruments The purity of which actions are supposed to be no farther pure then the purity and light of their Mindes may be supposed to be Thus on the light of Nature may follow actions morally good upon Spiritual light follow actions also Spiritually good or Good Works upon imperfect illightning imperfect Obedience on perfect illightning perfect Obedience also followeth which though in this life is not but deferred till the life to come 1 Cor. 13. yet are the godly in whose hearts the life of Faith is kindled pure in the sight of God when he beholdeth them in Christ though their good Works cannot be perfect so long as themselves who work joyntly with the Spirit are not perfect yet shall not their Imperfections nor the Imperfections of their works be imputed to them but the Perfection of their Saviors Satisfaction 2. The Good Works whatsoever we are able to do are all due Luke 17.10 therefore no man ought to be beguiled to slacken his strictness in avoiding any sin or his Conscionableness in performing any bounden Duty by a Suggestion of Satans that he may be over-just Eccl. 7.18 For in true Righteousness a man cannot be over-just but for a man to make a Righteousness unto himself which is not grounded on Gods VVord and therein to be strict is to be over-just and to perform more then is due unto God To count such things to be sin which by Gods Law are not made sin is to be over-just and to be censorious without just ground is to be over-just but we regulating our selves by Gods VVord when we shall have done all those things which are commanded us must say We are unprofitable servants and have done but that which is our duty to do and therefore far from meriting 3. Our VVorks are impure and vicious however they seem most good Isa 64.6 for if any works proceed good from us they are not ours but Gods good works in us as the Subject and by us as the Instruments neither are they good works which are imagined by us as seeming by us to be right and good or which are commanded by men but such onely which are done by a true Faith according to Gods Law and are referred onely to his Glory yet though the Righteousness of the holiest Saints considered in it self and compared with the perfect Rule of the Law be exceeding defective or opposed to the Righteousness of Christ be as nothing yet as it is a work of Gods holy Spirit in us proceeding from an heart purified by Faith all the imperfections thereof being covered with the perfect Righteousness of Christ it is acceptable to God and such a thing as we may receive much comfort by but not glory in or think to merit ought thereby 4. If we do any good VVorks they are not ours but are belonging to God onely who worketh in us both to will and to do of his own good pleasure Phil. 2.13 and therefore good VVorks in us can merit nought unless it be a Curse for those imperfections and defilements which are inseparably in them by reason of that staining quality which remains in our depraved Nature 5. No Creature whatever he do can merit of God by order of Justice even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator 6. There can be no proportion betwixt our Works and the
370 c. 371 a b. 372 c. Popish Fasting abominable proved 372 c. 373 a. Father how understood in the Lords Prayer 79 b. why Our Father 78 c. 79 a. Fear of God what 176 215 Doctrine thereof ibid. to 218. Signs and Evidences thereof 217 b. how the Fear of Gods Worship differs from all other Fears ibid. a. Feasting holy Feasting what 370 a. Rules touching the same 373 c. why permitted 370 a. 373 b. Flesh and Spirit the War betwixt them 330 c the Weapons of that Warfare and the Nature of it 331. Fornication Motives and Reasons against it 287 b c. Forgiveness of Sins what 160 b. Doctrine of it ibid. to 163 Signs thereof 161 b. Forgiveness 'twixt Man and Man fourfold 105 c. G GAmes threefold 375 a. what Games lawful to be used ibid. Ghost Holy Ghost third Person in the Trinity 1 to 5. Gifts of the Spirit twofold 328 b c. Gluttony Remedies against it 111 a. God his Attributes and Properties 120 c. 121 122. Godhead what 2 a c. Gospel what 23 c. Doctrine of it ibid. to 25. Why called the Gospel of Peace 24 c. the Effects thereof 25 a. Grace twofold 329. The operations and properties of Saving Graces 332 b. Tryals of Sound Grace 50 a. Grace distinguished from Hypocrisie 329 a. Grace Vniversal Grace Erroneous 24 a b. H HAllowing how many ways taken in Scripture 84 c. 85 b. Hallowing Gods Name what it signifies 83 b. how many ways Gods Name may be Hallowed 85 c. Hearing the Word aright what 33 a. Requisites to hear profitably ibid. c. Rules of Preparation ibid. the impediments of Effectual Hearing 34 a. 35 b. Preparative Helps before Hearing 34 b. Rules in time of Hearing ibid. c. Duties required after Hearing 35 c. Heaven how many ways taken in Scripture 81 a. Holy Ghost the Doctrine of Faith therein 145 to 149. why called the Spirit of Revelation 146 a. he is to be prayed unto as God ibid. his Godhead proved ibid. c. why distinct from the Father and the Son 147 a. his Equality with the Father proved ibid. why called a Spirit ibid. b. the Titles given to the Holy Ghost in Scripture ibid. c. his Operations twofold 148 a. his peculiar Offices ibid. b. how he is given retained and eclipsed ibid. c. the Duties of Faith in the Holy Ghost 149 a. Honor to Parents wherein it consists 265 b c. why Civil Honor is due to man 267 b. how many ways this is transgressed 268 b. Hope what 175 a. Doctrine thereof 203 to 207. how many ways taken in Scripture ibid. a. Hope twofold ibid. b. the Grounds of Hope ibid. c. the Exercise of it 204 a. why it must be stedfast ibid. c. why called the Helmet of Salvation ibid. The special Properties thereof 204 c. The way to get keep and use Hope ibid. the Necessity of Hope 205 a. how it is wrought ibid. b. how Hope and Faith differ ibid. c. how Hope and Presumption differ 206 a. Signs of Sound Hope ibid. b. Motives to Hope ibid. Means to attain it ibid. Vices repugnant to it ibid. c. Housholders Duties 269 c. Humanity of Christ 133 a. Humility what 174 c. the Doctrine thereof 194 195. Husbands Duties to the Wife 269 b. Hypocrisie what 236. Kindes thereof 237 b. Fruits thereof ibid. b c. why not always invisible 238 b. why sometimes charged upon the children of God 239 c. Marks to know an Hypocrite by 240 b. I IDolatry what 233 a. alway the destruction of the Idolater and why 234 a. Caveats to avoid it 235 b. Idolaters not to be Consorted with 234 b. Ignorance what 219. Kindes thereof 221 c. the Mother of what sins ibid. the Causes thereof ibid. c. Image of God in Man what 318 c. why God preserves the Remnants thereof 319 a. Images made to be Worshipped most abominable 231 a. why to be Abolished in all Christian Churches ibid. b. Incest wherein it consists 286 b. Infants to be Baptized 41 b. Infirmities of the Saints why recorded in Scripture 348 c. Intercession to the Father why proper onely to the Son 130 b. Joy of the Spirit how known from Carnal Joy 330 c. Judgement corrupted four ways 296 a. Reasons against Rash Judgement 305 b. Caveats in judging others ibid. Judgement-Day what it is 143 b c. Last Judgement twofold 144 a. how Christ shall come to Judgement ibid. Doctrine hereof 143 to 145 the Day hereof why concealed from us 145 a. why deferred ibid. Errors touching the last Judgement ibid. Justification what 324 b. Doctrine thereof ibid. to 326. Kindes thereof 325. Signs and Effects thereof 326 a. K KIlling lawful three ways 277 Kingdom of God what 88 89 a. Threefold ibid. c. Kingdom of Satan what Knowledge of God what 173 c. 177 a b. the parts thereof 176 c. wherein it consists 177 c. Tryals thereof 50 a. Means to attain it 178 a. Signs thereof ibid. b. Vices repugnant to it ibid. c. 179 a. L LAw what 15 b. threefold 16 c. 17. How the Moral Ceremonial and Judicial Law differs each from other 18. How the Moral Law the Natural Law and the Decalogue differ ibid. c. how the Law was given 170 b. why the Ceremonial and Judicial Laws are now ceased and how far 17 b. the use of them against Anabaptists ibid. c. Laws Judicial not necessary for any Common-wealth 16 a. Moral Law binding to all ibid. The use of the Law under the Gospel 19 c. how it differs from the Gospel 16 b. 19 a. how the Law is fulfilled by Christ 20 b. 130 a. Law written in Mans Heart 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate 20 b. The use and ends of the Law 20 c. 21 a. how the whole Law is Abrogated 21 b. Errors touching the Law 23 a. The Error of the false Church of Rome touching the Law 22 c. Lending twofold 295 b. Life threefold 167 b. how many ways it may be said to be preserved ibid. c. Life Everlasting what 166 b. the Doctrine thereof ibid. to 168. Degrees thereof 167 b. why called a Rest 168 a. The Duties of Faith herein ibid. b. Love Gods Love to Man the Doctrine thereof 311 to 313. Degrees thereof 311 c. kindes thereof 312 b. the Commendation of Gods Love ibid. a. Duties from the Consideration thereof ibid. c. 313 a. Love Mans Love to God what 207 the Doctrine thereof ibid. to 215 the kindes of it 208 the parts of it 52 b. wherein it consists 175 c. Tryals thereof 52 a. The right order of Love 209 a. Assurance thereof ibid. b. how Love differs from Fear ibid. c. the right maner of Love 210 a. 213 b c. the Effects and Signs of Love ibid. c. 211 a b. The Properties of true Love ibid. 214 a. the Resemblance betwixt our Love to God and that to our Neighbor 213 b. Motives to love the Lord 212 b. 214 c. the main impediments to Love ibid. c. without Love no Salvation 209 b.