separate from sinners What Offices doth Christ execute as our Redeemer i Act. 3.20 Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you k Heb. 5.6 Thou art a Priest for ever after the order of Melchisedec l Psal. 2.6 Yet have I set my King upon my holy hill of Sion How doth Christ execute the office of a Prophet m Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him n Joh. 20.31 These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name o Joh. 14.26 The Comforter which is the holy Ghost whom the Father will send in my Name he shall teach you all things How doth Christ execute the office of a Priest p Heb. 9.28 Christ was once offered to bear the sins of many q Heb. 2.17 In all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people r Heb. 7.25 He is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them How doth Christ execute the office of a King s Psal. 110.3 Thy people shall be willing in the day of thy power t Isa. 33.22 The Lord is our Iudg the Lord is our Law-giver the Lord is our King he will save us u 1 Cor. 15.25 For he must reign till he hath put all his Enemies under his feet Wherein did Christs Humiliation consist w Luk. 2.7 And she brought forth her first born Son and wrapped him in Swadling-clothes and laid him in a manger x Gal. 4.4 God sent forth his Son made of a woman made under the Law y Isa. 53.3 He is despised and rejected of men a man of sorrows and acquainted with grief z Mat. 27.46 And about the ninth hour Iesus cried with a loud voice My God my God why hast thou forsaken me a Phil. 2.4 He humbled himself and became obedient unto death even the death of the Cross. b Mat. 14.40 As Ionas was three days and three nights in the Whales belly so shall the Son of man be three days and three nights in the heart of the earth Wherein consisteth Christs Exaltation c 1 Cor. 15.4 And that he was buried and that he rose again the third day according to the Scriptures d Mark 16.19 So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God e Act. 17.31 He hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead How are we made partakers of the Redemption purchased by Christ f Joh. 1.12 As many as received him to them gave he power to become the Sons of God g Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Iesus Christ our Saviour How doth the Spirit apply to us the Redemption purchased Christ h Eph. 9.8 By grace ye are saved through faith and that not of your selves it is the gift of God i Eph. 3.17 That Christ may dwell in your hearts by saith 1 Cor. 1.9 God is faithful by whom ye were called into the fellowship of his Son Iesus Christ. What is Effectual Calling k 2 Tim. 1.9 Who hath saved us and called us with an holy calling l Act. 2.37 Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and brethren what shall we do m Act. 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God n Ezek. 36.26 I will take away the stony heart out of your flesh and I will give you a heart of flesh o Joh. 6.44 No man can come unto me except the Father which hath sent me draw him 45. Every man that hath heard and hath learned of the Father cometh unto me What benefits do they that are effectually called partake of in this life p Rom. 8.30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified q Eph. 1.5 Having predestinated us to the adoption of children by Iesus Christ unto himself r 1 Cor. 1.30 Of him ye are in Christ Iesus who of God is made unto us wisdom and righteousness and sanctification and redemption What is Iustification s Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace t 2 Cor. 5.21 For he hath made him sin for us that knew no sin that we might be made the righteousness of God in him u Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous w Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ even we have believed in Iesus Christ that we might be justified by the faith of Christ. What is Adoption x 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! y Joh. 1.12 As many as received him to them gave he power to become the sons of God even to them that believe on his Name Rom. 8.17 And if children then heirs heirs of God and joint-heirs with Christ. What is Sanctification z 2 Thes. 2.13 God hath from the beginning chosen you to salvation through sanctification of the Spirit a Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness b Rom. 8.1 There is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit What are the benefits which in this life do accompany or flow from Iustification Adoption and Sanctification c Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. 2. By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God 5. And hope makâ—â—â— not ashamed because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us d Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of Gods mercy and of the remission of our sins which thing none other of our virtues or works properly doth therefore the Scripture useth to say that faith without works doth justifie or only faith doth justifie Not through the merit of any virtue that we have within us or of any work that cometh from us therefore in that respect we forsake as it were altogether again faith works and all other virtues For our own imperfection is so great through the corruption of Original sin that all is imperfect that is within us faith charity hope dread thoughts words and works and therefore not apt to merit and deserve any part of our justification for us Tom. 2. Hom. IV. It is of the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or deserving on our part that our sins are forgiven us that we are reconciled and brought again into his favour and are made heirs of his heavenly Kingdom Expl. 33. This word justification doth signifie not only to make just or righteous but also to make a man appear so yet not by infusing or working grace or righteousness in the Soul for this is the meaning of that word sanctification or it signifies the believing sinners being reputed or accounted righteous in the sight of God in and through the righteousness of Christ imputed to the sinner or accounted as his own for as condemnation doth suppose a man guilty because the just God doth not condemn men for nothing so justification doth suppose a man discharged from guilt and so not obnoxious to the penalty or curse of the Law now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness because all his righteousness is imperfect or as a menstrous rag therefore he must be found not having on his own righteousness for his justification but the righteousness of Christ. But more particularly in this A. we have 1. The principal Author or prime efficient cause of justification and this is God Who is he that condemneth it is God that justifieth God the Father as accepting of what Christ has done for sinners and God the Son as procuring our discharge and God the Holy Ghost as applying the merits of Christ to us and working faith in us whereby we receive so great a benefit 2. The inward moving cause free-grace and not any foresight of faith or obedience in the sinner to move him to it 3. The matter of justification or in reference to what the sinner is justified namely the guilt of sin and curse of the Law 4. The manner which consists in a legal discharge of the sinner from his former obligation to punishment here called the pardon of his sins and accepting of him as righteous 5. The meritorious cause only for the righteousness of Christ imputed to the believing sinner 6. The instrumental cause or condition sc. faith for the sinner through the means of his faith or upon the condition of his believing is thus justified A. 34. Adoption is an Act of Gods free-grace whereby we are received into the number and have right to all the priviledges of the Sons of God Tom. 1. Hom. III. p. 3. So making us also his dear children brethren unto his only Son our Saviour Christ and inheritors for ever with him of his eternal Kingdom of Heaven Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption Hom. xi p. 2. By their obedience they declare openly unto to the sight of men that they are Sons of God and elect of him unto Salvation Expl. 34. More plainly Adoption it is Gods taking of those into his care and Family as his children by grace who were by nature the children of wrath and by practice the children of disobedience and all that they may enjoy the honour advantages and priviledges of his children as 1. They bear their Fathers Name and likeness or his badg and cognizance whereby they are known to belong to him and that is their holiness So that those who are afraid to be accounted godly they are afraid to be God-like and so disown their Father as if ashamed of him 2. They are all heirs of God and joint-heirs with Christ their elder Brother to an heavenly Inheritance 3. They have the Spirit of his Son given to them whereby they are inabled to call God Father and to come to a throne of grace with the boldness of children 4. They are under Gods fatherly protection so that nothing can harm them 5. They are provided for by him and therefore can want no good thing 6. They have a sanctified use of the creatures and of all temporal good things yea afflictions themselves are for their good A. 35. Sanctification is the work of Gods free-grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to dye unto sin and live unto righteousness Hom. II. p. 2. The holy Apostle calleth us Saints because we are sanctified and made holy by the blood of Christ through the Holy Ghost Hom. xvi p. 1. It is he which inwardly worketh the regeneration and new birth The more it is hid from the understanding the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us For it is the Holy Ghost and no other thing that doth quicken the minds of men stirring up good and godly motions in their hearts which are agreeable to the will and commandment of God such as otherwise of their own crooked and perverse nature they should never have That which is born of the spirit is spirit As who should say man of his own nature is fleshly and carnal corrupt and naught sinful and disobedient to God without any spark of goodness in him without any virtuous or godly motion only given to evil thoughts and wicked deeds As for the works of the Spirit the fruits of Faith charitable and godly motions if he have any at all in him they proceed only of the Holy Ghost who is the only worker of our sanctification and maketh us new men in Christ Jesus Such is the power of the Holy Ghost to regenerate men and as it were to bring forth a-new that they shall be nothing like the men they were before Expl. 35. As for sanctification it is no less a work of free-grace than justification and adoption and in Scripture-phrase it is the new man new creature and a mans being created a-new in Christ Jesus unto good works in which and the like expressions is plainly set before us the large compass extent and comprehension of this work for herein all things must become new the nature renewed or changed from
of the Soul as love joy delight c. are set open that this King of glory may enter in and find entertainment there A. 87. Repentance unto life is a saving grace whereby a sinner out of the true sense of his sin and apprehension of the mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavours after new obedience Hom. XX. Of Repentance Which is a returning again of the whole man unto God from whom we be faln away by sin We must return from those things whereby we have been withdrawn pluckt and led away from God Unto whom alone we must return not to the creatures or the inventions of men or our own mercies by Jesus Christ who hath made satisfaction to the Justice of God with our whole heart forsaking all that is contrary to Gods will out of a sincere love of godliness a purpose of our selves by Gods grace to renounce our former wicked life and a full conversion to God in a new life to glorifie his name c. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or turn effectually unto the Lord by our own might and strength for this must be verified in all men Without me ye can do nothing Ioh. 15.5 Again of our selves we are not able as much as to think a good thought 2 Cor. 3.5 Expl. 87. This repentance is called repentance unto life because the fruit thereof is unto holiness and the end everlasting life and concerning this repentance several things are to be noted 1 st concerning the nature of it that as well as faith it is a saving-grace because it is a part of Sanctification and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation as every part of Sanctification doth 2 dly Concerning the immediate spring of this repentance and that is a true sense of sin i. e. such a sense of sin as doth break the heart for sin and that in a kindly manner with grief or godly sorrow not with despair this latter sense of sin may be found in a Iudas but only the former in a Paul for whether it be in reference to the guilt of sin a true penitent does not despair of pardoning mercy or whether it be in reference to the punishment of sin he hopes to be deliver'd from the wrath to come and therefore this true sense of sin and a lively apprehension of the mercy of God in Christ are here joyned together 3 dly We have here the inward acts of repentance as 1 grief of heart for sin called therefore a being pricked at the heart and a being contrite and broken in spirit which is when a mans heart is ready to bleed and melt and tremble within him because he has broken the holy Law of God and has thereby foolishly exposed himself to the curse and penalty of the Law 2 Hatred of sin whereby a man doth disrellish and dislike sin and can roul it as a sweet morsel under his tongue no longer when he does not only not love sin but he abhors it the very thoughts of it are grievous and ungrateful to him and therefore 3 he turns from it not only does as one who turns away his face that cannot endure to behold it but his feet for he hastens as far from it as he can and that he may secure himself from the danger of it he turns from it to God 4 With resolution not to return to his old beloved any more 4 thly we have here the outward effects of repentance called its fruits active constant universal endeavours to lead a new life A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption are his Ordinances especially the Word Sacraments and Prayer all which are made effectual to the Elect for salvation Hom. 5. p. 3. Apply your selves chiefly and above all things to read and hear Gods word mark diligently therein what his will is you should do and with all your endeavours apply your selves to follow the same Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption there being Salvation in no other name than that of Jesus where persons are not made capable of this Salvation in an ordinary way and in the use of means there is no other way left but that which is extraordinary and so we read of those that have been sanctified from the womb But the ordinary means are the standing Ordinances of the Gospel sc. the Word Sacraments and Prayer the Word to inform and reform us Sacraments to confirm our faith and Prayer to beg a divine and effectual blessing upon both and all these three are included in that one great ordinance of the Gospel a Gospel-ministry unto which Christ hath promised his presence unto the end of the world because till then the mystical body of Christ will stand in need of being edified in its most holy faith for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach A. 89. The Spirit of God maketh the reading but especially the preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation Hom. I. p. 2. If we lack a learned man to instruct and teach us yet God himself from above will give light to our minds and teach us those things which are necessary for us and wherein we are ignorant Mans humane and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them that with humility and diligence do search therefore To. 2. Hom. XVII p. 1. Let us in faith and charity call upon the Father of mercy by the mediation of his well-beloved Son our Saviour that we may be assisted with the presence of his holy Spirit and profitably on our parts demean our selves in speaking and harkening to the salvation of our souls Hom. XVI p. 2. And he of his great mercy so work in all mens hearts by the mighty power of the Holy Ghost that the comfortable Gospel of his Son Christ may be truly preached truly received and truly followed in all places to the bearing down of sin death the Pope the Devil and all the Kingdom of Antichrist Hom. XVII p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ but by the Holy Ghost St. Paul says that no man can know what is of God but by the Spirit of God as for us saith he we have received not
the Sacraments do not become effectual c. as 1 not from any virtue in themselves for as the word is a dead letter of it self so the Sacraments are dead signs for can it be imagin'd in reason that the soul which must live for ever can be feasted fed and nourished to eternal life by a morsel of bread and a sup of wine perishing elements or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face 2 Not from any virtue in the Minister as neither 1 his piety because this can be no meritorious or procuring cause of a blessing in the Minister 2 nor his good intention for then the blessing would not only depend upon the power but also upon the will of man but the efficacy of Sacraments depends 2 dly affirmatively 1 st Upon Christs blessing grounded on his own institution and appointment for he will not be wanting to his own Ordinances 2 dly Upon the working of the Spirit or his application of them to the soul in a spiritual manner and thereby bringing to the mind of the receiver 1 the Author of Sacraments Christ 2 the impulsive cause his love 3 by representing and sealing the righteousness of Christ to the soul 4 by objective excitation of suitable affections as love gratitude 3 dly Their efficacy doth depend on the receivers faith not as a meritorious cause but as a necessary condition without which Christ will not bless them A. 92. A Sacrament is an holy Ordinance instituted of Christ wherein by sensible signs Christ and the benefits of the new Covenant are represented sealed and applied to believers Expl. 92. In the general all sound Divines do agree that a Sacrament hath these two parts 1 an outward sign such as are the objects of sense and especially of seeing for though bread and wine be objected or presented to the taste as well as to the eye and water to the touch yet the representation or the resemblance of Christs body broken and his blood shed is in seeing the bread broken and the wine poured out and the spiritual washing of the soul represented to the eye of faith by that washing of the filth of the flesh which is visibly done before the eye of the body 2 Invisible grace for the internal application of Christs benefits to the soul being of a spiritual nature cannot be seen by the eye of the body yet more particularly in this A. we have the nature and quality of a Sacrament 't is a holy Ordinance 1 it has holiness to the Lord stampt upon it and so is spiritual in its nature 2 It is instituted by Christ the holy one it is not his Holiness at Rome or rather that man of sin that can institute a Sacrament though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed The holiest man upon earth cannot appoint a Sacrament it is priviledg enough in man to celebrate it when it is instituted by God 3 It is a means for the promoting of sanctification and holiness for it is an obligation upon a Christian to holiness and though it be not a means to work conversion ordinarily at least yet it doth excite quicken and confirm grace 4 It is the seal of a holy Covenant wherein as by a Deed of free-gift all the benefits of Christs Redemption are made over and applyed to believers and wherein all the promises are Yea and Amen through Christ unto such 5 It is an Ordinance that in a most eminent manner is accompanied with the assistance influence and comforts of the Holy Ghost because at such a time the Spirit in a most remarkable manner is concerned to execute his office as the Spirit of Adoption witnessing together with the spirits of believing Receivers that they are the children of God And doth not all this holiness wherewith this Sacrament is attended require on the Communicants part a holy and solemn preparation A. 93. The Sacraments of the new Testament are Baptism and the Lords Supper Artic. XXV There are two Sacraments ordained of Christ our Lord in the Gospel i. e. Baptism and the Supper of the Lord. Confirmation Pennance Orders Matrimony and extream Unction are not to be counted for Sacraments of the Gospel To. 2. Hom. IX Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order for such purpose as He willed them to be received as visible signs expresly commanded in the New Testament whereunto is annexed the promise of free forgiveness of our sins and of our holiness and joining in Christ there be but two namely Baptism and the Supper of the Lord. Expl. 93. There are but these two not only as generally necessary but as only necessary to salvation for who was fitter to judg of the necessity or to appoint the number of Sacraments then he alone who had the sole power to appoint any Sacrament at all now 1 in the New Testament we find only these two of Christs appointment 2 These two are sufficient to the end to which they are appointed sc. to seal the Covenant of Grace 3 Though there were more extraordinary yet there were but two ordinary Sacraments under the Old Testament sc. Circumcision and the Passover 4 Only these two forementioned do correspond to these two of the Old Testament and so do not Pennance Matrimony Orders c. 5 Only these two are directed as to the manner of participation in the New Testament 6 Christs Ministers have only these two and no more in their Commission to administer and to celebrate as Sacraments sc. Baptism and the Lords Supper A. 94. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Artic. XXVII It is a sign of regeneration or new birth whereby as by an instrument they that receive Baptism rightly are grafted into the Church the promises of forgiveness of sin of our adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Expl. 94. In this A. we have 1 the general notion of Baptism It is a Sacrament i. e. a seal of the righteousness of faith and so is every other Sacrament which is a seal of the Covenant of Grace whether under the legal or evangelical dispensation 2 We have here the description of Baptism and therein the difference of Baptism from the Lord's Supper 1 In the outward signs or elements in that water in this Bread and Wine and God having been so particular and distinct in appointing these we should be as strict and careful in the use of them not adding to them the corrupt inventions of men as the Papists do add
that so many of us as were baptized unto Iesus Christ were baptized into his death f Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so also we should walk in newness of life To whom is Baptism to be administred g Act. 2.41 Then they that gladly received his word were baptized h Gen. 17.7 And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee 10. This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised Act. 2.38 And Peter said unto them Repent and be baptized every one of you in the name of Iesus Christ for remission of sins and ye shall receive the gift of the Holy Ghost 39. For the promise is to you and to your Children and to all that an afar off even as many as the Lord our God shall call What is the Lords Supper i Luk. 22.19 And he took Bread and gave thanks and brake it and gave unto them saying this is my body which is given for you this do in remembrance of me 20. Likewise also the Cup after Supper saying This Cup is the New Testament in my blood which is shed for you k 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ The Bread which we break is it not the Communion of the body of Christ What is required in the worthy receiving of the Lords Supper l 1 Cor. 11.28 But let a man examine himself and so let him eat of this Bread and drink of this Cup. 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body m 2 Cor. 13.5 Examine your selves whether ye be in the Faith n 1 Cor. 11.31 If we would judg our selves we should not be judged o 1 Cor. 11.18 When you come together in the Church I hear there be divisions among you 20. When ye come together therefore in one place this is not to eat the Lords Supper p 1 Cor. 5.8 Therefore let us keep the feast not with old leuen neither with the leven of malice and wickedness but with the unlevened bread of sincerity and truth q 1 Cor. 11.27 Wherefore whosoever shall eat this bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. What is Prayer r Psal. 62.8 Trust in him at all times ye people pour out your hearts before him God is a refuge for us s Rom. 8.27 And he that searcheth the hearts knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God t Joh. 16.23 Whatsoever ye shall ask the Father in my Name he will give it you u Dan. 9.4 And I prayed unto the Lord my God and made my confession w Phil. 4.6 Be careful in nothing but for every thing by prayer and supplication with thanksgiving let your requests be made known to God What Rule hath God given us for our Direction in Prayer x 1 Joh. 5.14 And this is the considence that we have in him that if we ask any thing according to his will he heareth us y Mat. 9.6 After this manner therefore pray ye Our Father which art in Heaven Hallowed be thy Name c. What doth the Preface of the Lords Prayer teach us z Isa. 64.9 Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people a Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father b Luk. 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heauenly Father give the holy Spirit to them that ask him c Eph. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints What do we pray for in the first Petition d Psal. 67.1 God be merciful unto us and bless us and cause his face to shine upon us 2. That thy way may be known upon the earth and thy saving health among all Nations 3. Let the people praise thee O God let all the people praise thee e Rom. 11.36 For of him and through him and to him are all things to him be glory for ever Amen What do we pray for in the second Petition f Psal. 68.1 Let God arise and let his enemies be scattered let them also that hate him flee before him g Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Ierusalem h 2 Thes. 3.1 Finally Brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might be saved i Rev. 22.20 He which testifieth these things saith Surely I come quickly Amen Even so come Lord Iesus What do we pray for in the third Petition m Psal. 119.34 Give me understanding and I shall keep thy Law yea I will observe it with my whole heart 35. Make me to go in the path of thy Commandments for therein do I delight 36. Incline my heart unto thy testimonies l Act. 21.14 And when he would not be perswaded we ceased saying The will of the Lord be done m Psal. 103.20 Bless the Lord ye his Angels which excel in strength that do his Commandments hearkening unto the voice of his Word 22. Bless the Lord all his works in all places of his Dominion Bless the Lord O my soul. What do we pray for in the fourth Petition n Prov. 30.8 Remove far from me vanity and lies give me neither poverty nor riches feed me with food convenient for me o Psal. 90.17 And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it What do we pray for in the fifth Petition p Psal. 51.1 Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions q Mat. 6.14 For if ye forgive men their trespasses your heavenly Father will also forgive you What do we pray for in the sixth Petition r Mat. 26.41 Watch and pray that ye enter not into temptation Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me s Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me 12. Restore unto me joy of thy salvation and uphold me with thy free Spirit What doth the Conclusion of the Lords Prayer teach us t Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies 19. O Lord hear O Lord forgive O Lord hearken and do defer not for thine own sake O my God u 1 Chron. 29.11 Thine O Lord is the greatness and the power and the glory and the victory and the Majesty for all that is in the Heaven and in the Earth is thine 13. Now therefore our God we thank thee and praise thy glorious Name w Rev. 22.20 Amen Even so come Lord Iesus
believed the Ten Commandments shewing our duty to God and our Neighbours the Doctrine of the Sacraments the things contain'd in the Lords Prayer And there they who present Children at Baptism are charged to call upon them to hear Sermons and chiefly provide that they may learn the Creed the Lords Prayer and the Ten Commandments in the English tongue and all other things which a Christian man ought to know and believe to his Souls health All which are as in so short a room can be well expected methodically presented to you in this Book Wherein lastly you have our departed Friend's endeavours in a short and easie Explanation to make the Principles plain to be understood Now for the use and improvement of it and the advantage you may have by it supposing you will first read this Epistle of mine to you I would advise you who have the charge of Families especially and can read or have those in your house or neighbourhood who will do it for you unless your own prudence dictate somewhat better for any of you in your circumstances 1 Distinctly and treatably to read over the Articles or Answers without taking any notice then of the Questions and require those under your charge to attend diligently thereunto I suppose you may go over if not all one half of the A. s which are printed in a large letter at one solemn reading then the next time the rest beginning where you left But if any of you think the Task too large for once or twice divide it into four or three Readings If according to Chapters you may read each day that you set apart for this purpose one if into three according to Chapters or chief heads for distinction of matter you may the first one day the second another and the two last on the third If according to Articles for five days on the first day read Nineteen Articles on the second Nineteen more ending with the Thirty-Eighth Article on the third twenty A. s more ending with Article Sixty-two on the fourth Twenty-two A. s more ending with A. Eighty-five on the fifth Twenty-two A. s more to the end 2 Your next reading of these Principles or Articles over should be with the Texts of Scripture that prove them and the Testimonies of the Reformed Church of England attesting and in a sort opening or some way clearing each Proposition 3 The last reading if not dispatch'd at once with the second should be the Explanations of the Author enlarging more upon each Article and so making it more plain and clear even to the meanest understanding who will be attentive and considerate To which purpose those who govern in each Family should be always watchful to see there be an attendance to it without noise But you should at the beginning after the first Reading set in with those under your charge to get the Articles or Answers without book and if by Friends I understand the poorer sort will in good earnest learn them by heart likely I may procure the A. s printed in one sheet by themselves to give to them those who are more able will I suppose buy them Then you may hear them repeat what they have learned and proceed those days you Catechise them especially every Lords-day you who have not better helps to read some portion of the Explanation so much at least as was learn'd the week before engaging them by small rewards and punishments to hearken with all seriousness and to do that with all their might which is evidently prov'd to be their duty This conscientiously and constantly perform'd will I hope through Gods blessing turn to a good account for you and me 'T is only for the sakes of some I am thus minute Give me leave then particularly to mind those who have not yet exercised themselves to Prayer as they should have done how this Book may be helpful and improv'd to a solemn performance of that duty and an attainment of a gift therein by having variety of orderly and fit matter upon all occasions from a distinct knowledg of our sins and wants As for instance A. 98. you have the nature of Prayer described which you will do well to read pause upon and consider how it is prov'd by Scripture-Testimony and how attested by our Forefathers then read our Authors Explanation of it whereby you will come to understand the parts of Prayer and in whose name it is to be offered to God for which see also A. 21 25. Now for you who are a Learner to frame your self to pray orderly and pertinently you may look into and meditate upon A. 4. compar'd with A. 100 101. for a Preface Then pass on to confess your original sin by considering and if you will you may take your Pen and write out particulars prayer-wise A. 14 15 16. compared with A. 13. Then you may particularize your actual transgressions by considering what is forbidden in every Commandment of the Law and acknowledging those sins which by looking into that glass you find your hearts to upbraid you with A. 47 51 55 61 65 69 72 75 78 81. Then you may see their aggravations A. 83 84. with their Explanations Then the consequents or punishments due to transgressors A. 17 18 19. Hereupon consider the Gospel requires Faith and Repentance A. 86 87. Then come to the next part of Prayer viz. Petition Here you may have directions to pray for the Spirit working in Effectual Calling A. 29 30 31. Pleading Christs mediation A. 23 24 25 26 27 28. and seeking particularly that God would give what he requires in his holy Commandments A. 46 50 54 57 64 68 71 74 77 80. compar'd with A. 101 102 103 104 105 106 and A. 33 34 35 36. still collecting and compacting such materials out of these Articles and the Scriptures proving of them with what follows where it is needful in the Explanation more briefly or largely as every ones present condition and circumstances require Now for the remaining part of Prayer which is Thanksgiving you will better know what you are to give thanks for by seeing what sins or evils God hath kept you from and what good things he hath bestow'd upon you And this you will materially discern by considering well what you have confess'd and petition'd then it will be further helpful to meditate upon A. 9 10 12 20 21 22 31 32 85 88 89. For Conclusion read A. 107. with the Scriptures and Explanation Turn to these Articles as you see them noted here thus minutely for the sake of you who need such direction and yours some of whom possibly you may engage to write what you shew them in this order or when you read to them for the teaching of them to be more methodical in learning to pray and that longer or shorter as occasion requires for their own and others edification But still remember It is the Spirit likewise that helpeth our infirmities Rom. 8.26 So that our prayers through
to us and not to him but only as he was our Surety and all this that we might receive the adoption of Sons who deserved not to be called Servants That he who was Heir of all things and made this great house the World should be so unfurnisht with houshold goods as to have no better Cradle than a Manger 3. In his life he humbled himself to the infirmities of our nature as hunger cold nakedness poverty c. to undergo with admirable patience the unkindnesses and forsakings of his friends the reproaches indignities and persecutions of his enemies yea and to be tempted by that great enemy of mankind the Devil 4. In his death that he should dye at all who is the Author of natural spiritual and eternal life and besides could he not if he would have translated himself from earth to heaven as Enoch was translated without dying at all but then that the King of Glory should dye the â—ost shameful death that of the Cross and in the basest company betwixt two Theeves 5 After death in having his body laid in the earth who had before made the heavens and laid the foundation of the earth And last of all that he should continue under the power of death the grave for three days who could if he would within less than three moments yea in less time than a moment have raised his body from the grave O incomprehensible humiliation and that which should fill us all with grateful and astonishing admiration at it that all this was for sinful man A. 28. Christs Exaltation consisteth in his rising again from the dead on the third day in ascending up into heaven and sitting at the right hand of God the Father and in coming to judg the world at the last day Artic. IV. Christ did truly rise again from death and took again his body with flesh bones and all things appertaining to the perfection of mans nature wherewith he ascended into heaven and there sitteth until he return to judg all men at the last day To. 2. Hom. xiv After this world Judg as well of the living as of the dead to give reward to the good and judgment to the evil Hom. xvij p. 3. By him hath Almighty God decreed to dissolve the world to call all before him to judg both the quick and the dead and finally by him shall he condemn the wicked to eternal fire in hell and give the good eternal life and set them assuredly in presence with him in heaven for ever more Expl. 28. Christ is here exalted 1 st In his resurrection and here 1. The glory of his power was exalted for he raised himself by his own Almighty power and thereby declared himself to be the Son of God 2. The glory of his truth for he raised himself as he had foretold within three days 3. The glory of his authority for he rose as a publick person and thereby declared himself Head of the Church 4. The glory of his mercy for he rose again for our justification for if he had not received a discharge from his Father and had he not been released from the prison of the grave it would have been an evidence against us that our debt was not paid 2 dly He was exalted by his ascension 1. If we consider the manner of it it was with glorious triumph over hell and death 2. His ascension was into heaven namely into the heaven of heavens that which is called Paradise and the third Heaven whether Enoch and Elias went 3. In his bounty and grace he ascended that he might give gifts to men 3 dly Exalted in his sitting c. for his Session at the right hand of the Father doth declare him to be supreme Head of the Church 4 thly In judging the world he will be exalted 1. In his authority 2. In his righteousness A. 29. We are made partakers of the Redemption purchased by Christ by the effectual application of it to us by his holy Spirit Artic. xvij They which be endued with so excellent a benefit of God viz. Election be called according to Gods purpose working in due season they through grace obey the calling be freely justified c. Expl. 29. In this A. is plainly laid before us the manner how and means whereby all that Christ has done and suffered for sinners as Mediator and all that he is now doing in heaven for them doth become effectual to the compleat redemption and eternal salvation of all true Christians sc. by the real and actual application of all this unto them For though Christ the great Physitian of value has made the healing Plaister of his Blood sufficiently broad enough both to cover and to cure all the wounds that sin hath made in all the men in the world yet the far greater part of the world do dye and perish of their wounds because they will not suffer this soveraign Plaister to be apply'd to them in the sound preaching of the Gospel neither will they abide to have their wounds searched in order to cure Now for the manner how and the means whereby this Plaister is apply'd I answer 1. It is outwardly by the Ministers of the Gospel unto all those that do believe as when they preach this Doctrine that whosoever believeth shall be saved 2. Inwardly by the Holy Spirit who does not only lay on the Plaister in a work of conviction but doth make it become effectually healing in a work of conversion and sanctification For the means see the next A. A. 30. The Spirit applieth to us the Redemption purchased by Christ by working faith in us and thereby uniting us to Christ in our Effectual Calling Homil. II. Of the Passion As it profiteth a man nothing to have Sâ—lve unless it be well-applied to the part infected so the death of Christ shall stand us in no force unless we apply it to our selves as God hath appointed Almighty God commonly worketh by means and in this thing he hath also ordained a certain mean whereby we may take fruit and profit to our Souls health Homil. xvi p. 2. The Holy Ghost is a Spiritual and Divine Substance the Third person in the Trinity distinct from the Father and the Son and yet proceeding from them both doth regenerate which the more it is hid from our understanding the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us For it is the Holy Ghost and no other thing that doth quicken the minds of men stirring up good and godly motions in their hearts which are agreeable to the will and commandment of God such as otherwise of their crooked and perverse nature they should never have Who is the only worker of our sanctification and maketh us new in Christ. Expl. 30. Here we have the particular means or instrument which the Holy Spirit makes use of for the
day in Scripture there being no question moved about it that we read of in the Apostles time yet by consequence the matter of fact is clear A. 60. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other days and spending the whole time in publick and private exercises of Gods Worship except so much as is to be taken up in the works of necessity and mercy To. 2. Hom. VIII God hath given express charge to all men that upon the Sabbath-day which is now our Sunday i. e. Lords-day they should cease from all weekly and work-day labour that like as God himself rested and consecrated it to quietness and rest from labour so Gods obedient people should use the Sunday i. e. Lords-day holily and rest from their common and daily business and also give themselves wholly to heavenly exercises of Gods true Religion and service Thus it may plainly appear that Gods will and Commandment was to have a solemn time and standing day in the week wherein the people should come together and have in remembrance his wonderful benefits and to render him thanks for them as appertaineth to loving kind and obedient people St. Iohn saith Rev. 1. I was in the spirit on the Lords-day Since which time Gods people hath always in all Ages without any gain-saying used to come together upon the Sunday to celebrate and honour the Lords blessed name and carefully to keep that day in holy rest and quietness both man woman child servant and stranger Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be 1 by an holy rest by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness as if their bodies were not to move though it be to the Church upon this day but this rest must be from all kind of imployment whether it be of body or mind which doth any way indispose a man for or distract him in the service of God whether such actions thoughts or words be in themselves sinful which men ought to forbear and rest from at all times or in themselves lawful as the cares thoughts and business of a mans honest calling they are to be forborn this day and much more all kind of recreations whether lawful or no. 2 By exercising our selves unto godliness not only in those duties of Religion which we perform on other days either alone or with others as Prayer reading Scripture and other good Books holy Conference but in those duties also which are more peculiar to this day as Hearing Meditation receiving of the Sacraments Singing of Psalms c. and thus the whole day is to be spent except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God and not such necessity as men make for their own gain or pleasure and in works of mercy A. 61. The fourth Commandment forbiddeth the omission or careless performance of the Duties required and the profaning the day by Idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly employments or recreations To. 2. Hom. VIII For the transgression and breach of the Sabbath-day God hath declared himself much to be grieved as Num. 15. but alas the wicked boldness of those that will be accounted Gods people who pass nothing at all of keeping and hallowing the Sunday i. e. Lords-day They though there be no extream need must drive and carry row and ferry buy and sell on the Sunday i. e. Lords-day they use all days alike The other though they will not travel nor labour as on the week-day yet they will not rest in holiness as God commandeth but they rest in ungodliness and filthiness prancing in their pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excess and superfluity in gluttony and drunkenness like Rats and Swine they rest in brawling and railing in quarrelling and fighting they rest in wantonness in toyish talking in filthy fleshliness So that it doth evidently appear that God is more dishonoured and the Devil better serv'd on the Sunday i. e. Lords-day than upon all the days in the week beside The Beasts which are commanded to rest on the Sunday i. e. Lords-day honour God better than this kind of people for they offend not God they break not their holy days Expl. 61. More particularly this command forbiddeth 1 all unpreparedness for the Sanctification of the Sabbath 2 All forgetfulness of the day or duties of it and both these in that one word Remember 3 All negligent omission or performance of any Sabbath-exercise as Prayer hearing the Word Meditation c. 4 All direct prophaning of the Sabbath by doing nothing or by bodily sloth for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods 5 All manner of words thoughts affections cares designes and actions which do directly tend to 1 Worldly profit and gain as journeys fairs markets and all manner of buying and selling except of that of which there is a real and present necessity towards the sustenance of mans life 2 To sensual pleasure as all manner of gaming bowling idle talking and walking and all such kind of visits as have more of Complement than of real necessity in them more of recreation in them to the body or carnal mind than of Religion towards God or of charity towards our neghbour 6 All manner of servile works not only in reference to Supeperiors and Governours but also in reference to those that are under their care and charge for that all excuses for worldly or sinful employment may be taken away from all persons 'T is said neither thou nor thou c. A. 62. The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own employments his challenging special propriety in the seventh his own example and his blessing the Sabbath-day To. 2. Hom. VIII Like as it appeareth by this Commandment that no man in the six days ought to be slothful or idle but diligently to labour in that state wherein God hath set him So God doth not only command the observation of this holy day but also by his own example doth stir and provoke us to the keeping of it Wherefore O ye people of God! lay your hands upon your hearts repent and amend this grievous and dangerous wickedness stand in awe of the Commandments of God gladly follow the example of God himself be not disobedient to the godly order of Christs Church used and kept from the Apostles time to this day Fear the displeasure and just plagues of almighty God if ye be negligent and
in heart speech and behaviour To. 1. Hom. XI Christ doth not only establish the Law against Adultery and make it of full force but teacheth us an exact and full perfection of purity and cleanness of life both to keep our bodies undefiled and our hearts pure and free from all evil thoughts carnal desires and fleshly consents Expl. 71. Here is 1 something required in the general and that is the utmost endeavours to preserve chastity amongst all persons and that honourable state of marriage from all the lusts of uncleanness for as well the bodies of others as our own are or should be the consecrated Temples of the Holy Ghost and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness 2 In particular for this chastity is required 1 In heart or soul as it comprehends all the powers and faculties thereof with all the inward actings of these as 1 That in the understanding the thoughts be pure chast and clean and that whatever things are honest in order to the preservation of chastity we think on these things 2 That the will do make its choice accordingly 3 That the memory be a faithful Register only of the rules and laws and examples of modesty and chastity and not to keep the Records of lust nor to be Master of the Rowls to the spirit of uncleanness 4 That nothing be represented upon the stage of fancy but what doth become godliness and honesty 5 That the affections do hug and embrace nothing that is defiled with the impurity of lust 2 dly Here is required chastity in speech that mens discourse and communication be such as doth tend to promote and preserve good manners to credit the Gospel and to give good example to others especially the younger sort of people as the Holy Ghost that Spirit of purity has left us an example of purity in speech when he speaks only of that which considered in it self has nothing of guilt but only something of that natural shame upon it which was bequeathed to us by our first Parents ex gr he knew her he covered his feet c. Iudg. 3.24 1 Sam. 1.19 3 dly In behaviour that our gestures postures garb apparel company dyet and whole demeanour be such both before God and men as becomes the purity of that Gospel which does not only teach to deny worldly but also to abstain from all fleshly lusts to avoid the appearance of them and to hate the very garment spotted with the flesh A. 72. The seventh Commandment forbiddeth all unchast thoughts words and actions To. 1. Hom. V. p. 2. Commit no manner of adultery fornication or other unchastness in will nor in deed with any other mans wife widow or maid Hom. XI Here is whoredome fornication and all other uncleanness forbidden to all kinds of people all degrees and all ages without exception Expl. 72. 1 By unchast thoughts we are to understand all impure and unchast motions of the Soul in any of its faculties as also all the cherishing and indulging of these inwardly and secretly as by consent allowance keeping them in mind with delight and acting them in the fancy 2 In unchast words is here forbidden all kind of Ribaldry Bawdry Balladry Romances and Love-songs and all such wanton discourses as are either plainly unchast or at least immodest and such as do not become the tongues or pens of those who profess godliness or at the best are such as have a direct tendency to the violation of modesty if not of chastity 3 By actions we are to understand not only all acts of uncleanness as adultery fornication sodomy bestiality self-pollution c. but also all that which doth open a gap to any lusts of uncleanness as polygamy unlawful marriages divorces and dispensations all stews and naughty houses all undue delays of marriage where there is not the gift of continence all wanton dalliance dancings plays and all such painting of the face or pampering of the body which have a natural tendency to inflame or provoke filthy lust A. 73. The eighth Commandment is Thou shalt not steal Expl. 73. This command concerns the goods as the next does the good name of our neighbour A. 74. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Hom. V. Bestow your own goods charitably which you get duly as need and case requireth Hom. VI. Bear good will and heart unto every man to use our selves well unto them as well in words and countenances as in all our outward acts and deeds Expl. 74. As in all the commands which concern our neighbour the grand principle is to be love to him so in all but especially here the rule of our duty must be that golden rule of righteousness do as you would be done by Now next to the promoting of our own estate or welfare in the world we must endeavour our neighbours welfare we must not only love him as our selves but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means more particularly here is required 1. Personal cared about a mans own estate or goods for charity begins at home 2. Truth and faithfulness about what is committed to our charge by others 3. Commutative justice between man and man in bargaining contracting buying and selling and in rendring to every one his due and in due time as also in borrowing bartering chaffering and changing 4. Restitution of what we wrongfully detain of anothers goods either to the person from whom they are detain'd or to his heirs and executors if we be able or else to acknowledg our fault to them and to beg their pardon 5. Lending freely and not looking for any thing again especially where interest is to the impoverishing of our neighbour 6 Charity to the relief of the poor 7. Hospitality to strangers 8. Diligence and faithfulness in an honest calling not only that a man may provide for himself or his friends or family but that he may have to give to him that needeth 9. That all this be done with singleness of heart as to the Lord Christ and with love to others as to our selves A. 75. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth and outward estate To. 2. Hom. XXI Thefts and robberies are most pernicious to society Hom. XVII p. 2. So many as increase themselves by usury by extortion by perjury by stealth by deceits and craft they have their goods of the Devils gift Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command which is the preservation of Livelihood in order to the sustentation of life whether our own or others and consequently all that which doth hinder the performance of the foremention'd duties doth directly tend to
the spirit of the world but the Spirit which is of God for this purpose that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is 1 something supposed 2 something asserted Here it is supposed 1 that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul and hence it is that Christ commands us to search and read the Scripture and doth charge mens ignorance and error about Soul-matters upon their negligence herein 2 That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached for there is an especially here fixed on the word Preached as to the efficacy of it either for conviction conversion or comfort 3 That the Word whether read or preached except the Spirit go along with it is but a dead letter till the Angel i. e. the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it And therefore 2 ly 't is here asserted 1 concerning the Word read 2 concerning the Word preached that the Spirit of God doth make it effectual 1 for the opening of blind eyes so as to discover to men the things that concern their peace and their duty 2 For the turning of sinners unto God from the error and evil of their ways from darkness unto light 3 For the building of men up in their most holy faith because hereby is laid the first stone for faith cometh by hearing hereby is laid the last for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit or a temple of the Holy Ghost 4 For the perfecting of holiness in the fear of God 5 For comfort for this is that brook in the way of which the Christian traveller drinketh and so is able to run the ways of Gods commands and not be weary to walk and not to faint A. 90. That the Word may become effectual to salvation we must attend thereunto with diligence preparation and prayer receive it with faith and love lay it up in our hearts and practise it in our lives Hom. I. p. 1. The Scriptures have power to turn through Gods promise and they be effectual through Gods assistance and being received in a faithful heart they have ever an heavenly spiritual working in them In reading Gods will he profits most that is most turn'd into it that is most inspired with the Holy Ghost most in heart and life chang'd into that thing which he readeth Read it humbly with a meek and lowly heart to the intent you may glorifie God and not your self with the knowledg of it and read it not without daily praying to God that he would direct your reading to a good effect Let us hear read and know these holy rules instructions and statutes of our Christian Religion and upon that we have made profession to God at our Baptism Let us fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons Let us night and day muse and have meditation and contemplation in them Expl. 90. This A. doth inform us of the right manner of using and managing the word whether read or preached with profit as 1 st our attendance upon the Word must be with diligence now this doth imply 2 things 1 the intention of the mind that when a man is reading Scripture or hearing a Sermon he do seriously mind what he is about do not suffer his mind and thoughts to be roving upon other things and the reason of this intention of mind is because he knows that the eye of God is intent upon him 2 An holy sollicitude or a mans being concerned in the issue of the duty he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed he now reads every Chapter and hears every Sermon as if it were as indeed it is for his life so in this diligent attendance there is something wherein the outward man is concerned sc. a devout reverent and serious composure of the outward man to the work 2 dly Preparation and this doth imply 1 a mans laying aside all worldly cares affairs and business sports or recreations which might any way hinder him in such holy and heavenly employment that so he may attend upon it without distraction 2 A mans laying aside all worldly affections as love of the world c. or his putting away all superfluity of naughtiness 3 A mans putting himself into the presence of God or a pressing upon himself the sense of Gods authority majesty and holiness as well as of the truth and importance of his word 3 dly Prayer that Gods word may do us good and here we are to pray 1 for the Minister that he may preach as becomes the word of God and an Ambassadour of Christ. 2 For our selves that we may receive it as the ingrafted word which is able to save our Souls yet more particularly 1 that we may mingle it with faith it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing 2 That we may receive it with love 1 to God the author of it and because 't is his word 2 To the Preacher as sent by God 3 to the word it self because for the matter 't is that which doth so highly import our happiness 4 We are to give reception and entertainment not only in the porch of our ear but in the best room of our hearts yea it being a precious treasure better than gold and silver it must be our care 1 to lay it up as treasure in our hearts to hide it there as David did 2 As treasure to be improved to lay it out now this cannot be done any other or better way than by a mans taking heed to his ways according to Gods word for he that thus ordereth his conversation aright shall see the salvation of God A. 91. The Sacraments become effectual means of salvation not from any virtue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Artic. XXVI The effect of Christs Ordinance is not taken away by the Ministers wickedness neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them which be effectual because of Christs institution and promise although they be ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers and that they be accused by those that have knowledg of their offences and finally being found guilty by just judgment be deposed Expl. 91. Here we have it expressed 1 negatively how
encouraged to ask because by his grace we are enabled from the heart to forgive others To. 2. Hom. IX Dissention and discord interrupt prayer For the Lords Prayer hath not only a respect to particular persons but to the whole universal in the which we openly pronounce that we will forgive them which have offended against us even as we ask forgiveness of our sins of God Hom. VII p. 2. What if we be sinners shall we not therefore pray unto God or shall we despair to obtain any thing at his hands Why did Christ then teach us to ask forgiveness of our sins c. Expl. 105. In reference to the petition about forgiveness there is 1 something imply'd 2 The matter of the Petition and 3 the illustration of it 'T is imply'd 1 That man is naturally a guilty creature and under the condemnation and consequently obnoxious to the curse of the Law both by reason of Original and Actual sin 2 That of himself he cannot make satisfaction to Divine Justice nor any other for him Christ only excepted who is God as well as man For if man or any other creature for him could satisfie Gods justice he might then stick to that plea and stand at the bar of Justice whereas he is now forc'd to the throne of Grace 3 That God only can forgive sin for man is here directed only to God 4 That confession of sin and petition unto God for pardon is the way to obtain this pardon in and through Christ. 2 dly The matter of the petition or that we pray for 't is directly and expresly remission or forgiveness of sins and then consequently the imputation of Christs righteousness to us by virtue whereof we may find acceptance with God the Father in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life so in this Petition by forgiveness we may understand that which is so necessary to eternal life Christs righteousness to be imputed to us or in one word in this Petition we beg justification of our persons as in the next we beg sanctification of our natures hearts and lives In short sith there is forgiveness with God that he may be feared we who are so many condemned Malefactors must make our application and our supplication to him and to him alone for pardon for sin is such a burden and of such intolerable weight that 't is only omnipotent mercy that can remove the guilt of it from the consciences of men it being an opposition to the holiness of Gods nature who is infinite as well as a violation of that Law which is exceeding broad and therefore by the way sin may very well pass for the greatest of evils sith 1 only the righteousness of Christ is broad enough to cover it that the shame of the sinners nakedness may not appear 2 only the mercy of an infinite God could pardon it 3 sith 't is a down-right defacing of the image of God in man and instead thereof drawing the black lines or image of Satan upon mans soul 4 and is consequently the greatest enemy to mans happiness and perfection 5 It doth procure for the impenitent unpardoned sinner the eternal wrath of God and flames of hell Q. But it may be here demanded why our sins are called debts For an Answer we are to know in the general that they are not so properly but metaphorically with allusion to those debts that are contracted between man and man for God is not to be consider'd properly as a Creditor but as a Governour so that in strict sense our obedience rather than our sin is our debt to God and such a debt as we owe to him by the Law of our Creation so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God and 't is our just debt and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self this being a due debt to Gods Justice as obedience is to his Authority however we cannot pray that this debt of punishment be remitted except we beg that guilt which is an obligation to punishment be first removed 3ly We have the illustration of the matter of this Petition by an apt similitude or resemblance sc. as we forgive our debtors which words with reference to God are not to be considered either as a rule that God should proceed in the same manner to forgive us as we do others or as a standard that God should measure out so many pardons to us as we give to those who do offend us but 1 as an argument 2 as an evidence The argument proceeds from the Jess to the greater that if we who have but as it were a drop of mercy can forgive others how much more will God who is an Ocean of free-grace and love it self forgive us not that our forgiving others is meritorious of Gods forgiving us 2 Our forgiving others when 't is done freely and heartily and universally 't is a fruit of the love and mercy of God shed abroad in our hearts an evidence of true grace in the soul or of sanctification and those whom he has sanctified he has also justified A. 106. In the sixth Petition which is And lead us not into temptation but deliver us from evil We pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted To. 2. Hom. IX Must crave continually of god the help of his holy Spirit so to rule their hearts left hatred and debate do arise brawlings tauntings cursings and fightings Which are from the ghostly enemy who taketh great delight therein They are compassed by the Devil whose temptation if followed must needs begin and weave the web of all miseries and sorrows They will not consider the crafty trains of the Devil and therefore give not their thoughts to pray to God that he would vouchsafe to repress his power Expl. 106. In this Petition there are two things necessarily suppos'd as 1 The wickedness or perversness of mans nature to sin for when we beg that God would not lead us into temptation we do own a proneness to fall into it 2 The weakness of mans nature to resist temptations or to come off without any final damage when we are tempred for therefore do we pray to God to deliver us from evil that if the wise God in his wise and just providence for holy and just ends do so order things that we be assaulted by the Devil the World or the Flesh yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome but that we may recover as a Bird out of the snare of the Fowler We do not absolutely
Week when the Disciples came together to break bread Paul preached unto them Rev. 1.10 I was in the Spirit upon the Lords day How is the Sabbath to be sanctified x Lev. 23.3 Six days shall work be done but the seventh day is the Sabbath of rest an holy convocation ye shall do no work therein y Psal. 92.1 A Psalm or Song for the Sabbath-day It is a good thing to give thanks unto the Lord and to sing praises unto thy Name O most High 2. To shew forth thy loving-kindness in the morning and thy faithfulness every night z Mat. 12.11 What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath-day will not he lay hold on it and list it out 12. How much then is a man better than a sheep wherefore it is lawful to do well on the Sabbath-day What is forbidden in the fourth Commandment a Mal. 1.13 Ye said also behold what a weariness is it and ye have snuffed at it saith the Lord of Hosts and ye brought that which was torn and the lame and the sick thus you brought an offering should I accept this at your hands saith the Lord b Ezek 23.38 They have defiled my Sanctuary in the same day and have profaned my Sabbaths c Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shall honour him not doing thine own ways nor finding thine own pleasure nor speaking thine own words What are the Reasons annexed to the fourth Commandment d Exod. 31.15 Six days may work be done but in the seventh is the Sabbath of rest 16. Wherefore the children of Israel shall keep the Sabbath e Lev. 23.3 Ye shall do no work therein it is the Sabbath of the Lord in all your dwellings f Exod. 31.17 It is a sign between me and the children of Israel for ever for in six days the Lord made heaven and earth and on the seventh day he rested and was refreshed g Gen. 2.3 And God blessed the seventh day and sanctified it Which is the fifth Commandment What is required in the fifth Commandment h Eph. 5.21 Submitting your selves one to another in the fear of God 22. Wives submit your selves unto your own Husbands as unto the Lord. Eph. 6.1 Children obey your Parents in the Lord. 5. Servants be obedient to them that are your Masters according to the flesh Rom. 13.1 Let every soul be subject to the higher powers Eph 6.9 And ye Masters do the same things unto them knowing that your Master also is in heaven k Rom. 12.10 Be kindly affectioned one to another with brotherly love in honour preferring one another What is forbidden in the fifth Commandment l Rom. 13.7 Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 8. Owe no man any thing but to love one another What is the Reason annexed to the fifth Commandment m Eph. 6.2 Honour thy Father and thy Mother which is the first Commandment with promise 3. That it might be well with thee and that thou mayest live long on the earth Which is the sixth Commandment What is required in the sixth Commandment n Eph. 5.28 So ought men to love their Wives even as their own bodies 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it o Psal. 82.3 Defend the poor and fatherless 4. Deliver the poor and needy Job 9.13 The blessing of him that was ready to perish came upon me What is forbidden in the sixth Commandment p Act 16.28 Paul cried with a loud voice saying Do thy self no harm q Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed r Prov. 24.11 If thou forbear to deliver them that are drawn unto death and those that are ready to be slain 12. If thou sayest Behold we know it not doth not he that pondereth the heart consider it Which is the seventh Commandment What is required in the seventh Commandment s 1 Thes. 4.4 That every one of you should know how to possess his vessel in sanctification and honour t Eph. 5.11 And have no fellowship with the unfruitful works of darkness but reprove them rather 12. For it is a shame even to speak of those things which are done of them in secret u 1 Tim. 2.22 Flee also youthful lusts but follow righteousness faith charity w Col. 4.6 Let your speech be alway with grace seasoned with salt x 1 Pet. 3.2 While they behold your chast conversation with fear What is forbidden in the seventh Commandment y Mat. 5.28 Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart z Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient a Eph. 5.3 Fornication and all uncleanness let it not be once named amongst you Which is the eighth Commandment What is required in the eighth Commandment b Rom. 12.17 Provide things honest in the sight of all men Prov. 15.23 Be thou diligent to know the state of thy flocks and look well to thy herds c Lev. 25.35 If thy brother be waxen poor and faln in decay with thee then thou shalt relieve him Phil. 2.4 Look not every man on his own things but every man also on the things of others What is forbidden in the eighth Commandment d 1 Tim. 5.8 If any provide not for his own and especially for those of his own house he hath denyed the faith and is worse than an Infidel Prov. 28.19 He that followeth after vain persons shall have poverty enough e Prov. 21.6 The getting of Treasures by a lying tongue is a vanity tossed to and fro of them that seek death Job 20.19 Because he hath oppressed and hath forsaken the poor because he hath violently taken away a house which he builded not 29. Surely he shall not feel quietness in his belly Which is the ninth Commandment What is required in the ninth Commandment f Zech. 8.16 Speak ye every man the truth to his neighbour g 1 Pet. 3.16 Having a good conscience that whereas they speak evil of you as of evil-doers they may be ashamed that falsly accuse your good conversation in Christ. Act. 25.10 Then Paul said I stand at Cesars judgment seat to the Iews have I done no wrong h 3 Joh. 12. Demetrius hath a good report of all men and of the truth it self yea and we also bear record i Prov. 14.5 A faithful witness will not lye 25. A true witness delivereth souls What is forbidden in the ninth Commandment k Rom. 3.13 With their tongues they have used deceit l Job 27.5 God forbid that I should justifie you till I dye I will not remove my integrity from me m Psal. 15.3 He that backbiteth not with