person at all times though the form of words be still the same for as there are divers operations of the same Spirit in divers persons yet not opposite each to other so there may be divers motions of the same Spirit at divers times in one and the same person yet not contrary each to other for who can say he hath the same measure of the Spirit at all times alike Now then if any one can compose a set Form of the Spirit which no Creature dare usurp or confine the Spirit to a set form of words which Angels want Rhetorick to do then possibly may he make a set Form of Prayer Call it then not a set Form of Prayer but a set Form for Prayer To think the Spirit can be stinted by words set in this or that Form is a popular Mistake because the Spirit hath an extent beyond both the Restraint of the strictest words and the sublimest signification of any words and because the Spirit of Faith which is the Causa sine qua non of Prayer is not limitable by words indeed the gift of Elocution the gift of Utterance the subject-matter to be prayed for and the like may be stinted by words but the grace of Faith the grace of Love the grace of Zealous Fervency such special operations of the Spirit in Prayer cannot be stinted by words nor can set words limit them because when they are wound up to the heighth they have still an implicite voyce in the heart beyond whatever can be uttered by the tongue And this is known in Scripture by the pouring out of the heart before God 1 Sam. 1.13 Psal 62.8 Insomuch that when a soul in Faith prays as we say ex tempore even then the words of the tongue though unlimited yet comes oft times far short of the language of the heart which is the Spirits proper Dialect and which could not be if words might restrain the Spirit Indeed if the Spirit were onely in the words or wholly confin'd to the words then must it be stinted by the words Thus a set Form for Prayer is a stinting of the subject-matter to be prayed for and that by the stinting of the words but is not a stinting of the Spirit which is too Spiritual to be limited by words If I can pray in the liberty of the Spirit without any words at all no question but I may pray in the liberty of the Spirit with any words aptly composed for Prayer so long as the Spirit is not circumscriptible by words for though the words of a Petition confine me to pray Thy Kingdom come as the subject matter to be prayed for in that Petition yet my Spirit is left at liberty to pray that Petition in Faith Zeal and Fervency proportionable to the measure of the Spirit vouchsafed me and not to the method and the number of the words prescribed me For the operation of the Spirit in Prayer refers to that Love which the Author of the Spirit bears to the party praying and not to any form of words composed for Prayer Besides a Prayer prayed ex tempore without any premeditated or preceding composure of words into a certain Form is not onely to the joynt-Supplicant Auditors but also to the party himself praying viva voce a set Form for Prayer for he cannot pray at all viva voce without a Form set either premeditatively set or set ex tempore the latter whereof is as well a set Form in all audible Prayers as the other and that not onely to the co-Supplicants but also to the party himself audibly praying because words must necessarily fall within those bounds the Composer frames them and no other whereby at last they become a Form set whether premeditatively framed or framed ex tempore and that as well to him that frameth and prayeth them audibly as to them who joyn therein with him so that if the Spirit be stinted by the one it is stinted by the other also and consequently we could not audibly pray at all without stinting the Spirit were that common Assertion true That the Spirit is stinted by a set form of words Indeed if there could be a set Form of the Spirit and consequently a set Prayer indeed then it might be granted that thus the Spirit might be stinted And thus we grant That there may be a set form of words for Prayer but no such thing as a set Prayer for that is onely of the Spirits composure which is no way subject to words And so this may stand for a Conclusion That no words whatsoever be they never so defectively or comprehensively composed into any Form for Prayer can be properly said to lay a restraint on the Spirit which with no words or any words hath still its liberty in the fervent Prayer of Faith Yet to prevent Misunderstandings we may not think but a set Form of words for Prayer doth stint and limit the Petitions though not the Spirit wherein and wherewith they are petitioned Nor is this so said in vindication of set Forms for Prayer as to lessen at all the excellency of Extemporal Prayer for the Spirit hath its liberty in both And as I hold set Forms of petitions for Prayer may be of most excellent use to such as have Faith and a measure of the Spirit yet want the gift of Elocution so I likewise hold That they are but of subordinate use to them whose infirmities are helped and supplied by the Spirit without them and that all Prayers whatever ought to carry in them touching the matter and maner of them a Resemblance parallel to that Form for Prayer which Christ set and taught his Disciples and in them us From which therefore let no man for fashions sake think himself exempted because it is a set Form for is not the extemporal Prayer of another man in my audience a set Form to me yea and to himself also being extemporally though not premeditately set Or are we exempted from it because some Idolize it Is the sin of Commission in one a warrant for the sin of Omission in another Or are we indeed exempted from it under a pretence of the Spirits being stinted by it Is not all that is supplicable or can be prayed for therein comprehended if the Rejecters thereof understood it Or doth the excellency of that Prayer too much eclipse the lustre of our own both being prayed in Faith Are we so Prayerproud Doth it not rather supply the defects of our own Or is the bare verbalizing of that Prayer in the faithless and ignorant a ground sufficient for the godly to deny it their Zeal their Faith their Hearts Are we exempted from it under a supposition that it is too Good for sinners Is not this rather an Idolizing of the words Have we no relation to it because Christ taught it onely to his Disciples Absist Must not the Faithful pray it because the Wicked babble it Shall I reject Scripture because the Devil hath used
Gods love towards us That we shall be heard for Christ the Mediators sake And it hath the chief place among Good Works yielding us the greatest testimony of our Salvation by enabling us to perform other good Duties Or thus Prayer is a Petition joyned with an ardent and earnest desire whether uttered in words or not uttered whereby we ask of the true God revealed in his Word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and misery with humility repentance and confession of our own unworthiness made in true conversion unto God and in a confidence and sure trust in Gods Promises for Christs sake our Mediator For the right understanding of which Promises this Rule must be remembred That the Promises of God are not made directly to the work of Prayer but to the person that prayeth and yet not to him simply as he doth this good action of Prayer but as he is in Christ for whose Merits sake the Promise is accomplished whereby it is most evident That our Prayer is not the cause of the blessings we receive from God but onely a way and instrument in and by which God conveyeth his blessings unto his children in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer which special faith we can never bring with us in Prayer unless we have a special saving faith whereby we believe our reconciliation with God in Christ So that the unfained desire of a touched heart is a Prayer in acceptance before God though knowledge memory and utterance to frame and conceive a form of Prayer in words be wanting Psal 10.17 for Prayer is not a work of the memory or a work of the wit but the work of a sanctified heart it is the work of Gods Spirit the very essence whereof consisteth in making known the inward desires 1 Sam. 1.15 Psal 62.8 always in the mediation of Christ by reason of the infinite Majesty of God and sinfulness of the creature with awful fear and inward reverence manifested with seemly words if it be oral Prayer befitting our matter not over-curious nor careless with reverent Psal 95.2 6. and humble gesture Ezra 9.5 6. to express which kneeling is most proper Paul useth it Eph. 3.14 Acts 2.30 if we cannot conveniently kneel then stand so did the poor humble Publican when he prayed Luke 18.13 other gestures when no necessity requireth argue little reverence less humility we must also come in assurance of faith to be heard and accepted Heb. 10.22 Jam. 1.6 which is strengthned by meditation on the Promises concerning such things as we pray for 2 Sam. 7.27 28. which full assurance as a lusty gale of wind carrieth our Prayers with full fail to heaven the desired Haven wavering and doubting like opposite uncertain winds carry them to some other place and so they return without speeding The supplicant must also be lowly in minde and holy in life Isa 1.15 the blinde man knew God heard not impenitents Joh. 9.31 he must have a true understanding sense and earnest desire of what he prays for in sincerity of heart and fervency of spirit Jam. 5.16 for Prayer ascends no higher then faith and fervor of Spirit carry it Yet notwithstanding which earnestness and fervency in Prayer it may be no true Prayer as the wicked mans prayer made in his extremity which is termed but howling Hosea 7.14 So a thief is earnest with a Judge to spare him but this is but carnal earnestness Thus God takes our prayers by weight not by number not by labor not by earnestness which is a thing that may come from the flesh but if it come from his Spirit he accepts it and then though we may have a secret answer to our prayers yet may we wait long before the thing it self be given us but then God continues a secret strength to us that we may wait and hold out yea though we never have any request in this world granted yet we must think this sufficient that we can and do pray unto God for by whose Grace have we alway continued in prayer but by the gift and Grace of God God indeed answers some sooner some later some he answers quickly and some he defers longer but importunity will prevail with him so as thou shalt have Christ and after thou hast him thou must look to the Priviledges thou hast by him onely remembring as the priviledges thou hast by him so the condition of after-obedience For Prayer is the means which God hath sanctified to unlock the closet of his Graces and he being the Fountain of all Blessings if we use not Prayer aright it may be truly said to us as the woman of Samaria spoke Joh. 4.11 Thou hast nothing to draw with and the well is deep from whence therefore canst thou have that living water yea what the Lord did miraculously to Stephen when he opened the heavens and shewed himself to the outward view that he doth ordinarily to the Saints in prayer he shews himself to their mindes and inward affections Touching the time of Prayer if it be the secret and lifting up of the heart to God called Ejaculation then pray continually pray without ceasing Eph. 6. but if it be a set and solemn prayer either in private or in the Congregation the Word of God appoints no precise hour for this kinde because now there is no difference between time and time in regard of Conscience for performing the worship of God and the duties of Religion the Lords-day onely excepted In the New Testament the distinction of days and hours is taken away Paul was afraid of the Galatians because they made difference of days times moneths and years in respect of holiness and Religion Gal. 4. And as touching the place of Prayer in regard of Conscience Holiness and Religion all places are equal and alike in the New Testament since the coming of Christ the house or field is holy as the Church and if we pray in either of them as we ought our prayer is as acceptable to God as that which is made in the Church for now the days are come foretold by the Prophet Mal. 1.11 which Paul expounds 1 Tim. 2.8 yet nevertheless for order decency and quietness sake publike prayer is to be made in publike places as Churches and Chappels appointed for that use But undenyable it is that all places are alike in respect of Gods presence and of his hearing for he is Omnipresent wheresoever a man hath occasion to pray there God is which concerns them to consider who make the Church a more holy place for prayer then other-where and therefore reserve all or most of their prayers till they come thither forgetting that wheresover two or three of the faithful are gathered together there God is in the midst of them for now difference of place in respect of Gods presence is
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
God 5. A true ardent desire of those things which are to be asked else we are hypocrites 6. A thorough sense and feeling of our own wants else we pray not at all 7. Lowliness of minde self-denyal impartially weighing our own baseness Humiliation that is true Repentance 1. Because God oweth us nothing 2. We are his enemies before our conversion 8. A considence and full perswasion of being heard for the Mediators sake Heb. 10.22 To this purpose meditate on the Promises 9. In fear before prayer meditating on the excellency and glory of God in prayer holding our hearts close with God that they wander not 10. With seemly words befitting the matter not strained nor careless 11. With reverent submiss and humble gesture 12. In holiness of life for the prayer of a righteous man availeth much Jam. 5.6 yea the prayer of a faithful man is more forcible then the power of a whole Army witness Moses against Amalek Exo. 17.11 13. In sincerity of heart and with fervency of Spirit even an hungring thirsting and longing desire Other conditions in an acceptable Prayer to be observed viz. 1. We must ask while the time of Grace and Mercy remaineth for if the day of Grace be once passed we shall be excluded with the foolish Virgins Mat. 25.8 9. Now the time whilest God offers mercy to us in his Word is the acceptable time this is the day of Grace 2. We must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth lest we be denyed with the sons of Zebedee for asking we know not what Mat. 20.22 3. We must not doubt of Gods granting us those things which we ask according to his will for the wavering minded man shall receive nothing of God Jam. 1.5 6. 4. We must refer the time and maner of Gods accomplishing our requests to his good pleasure lest with the Israelites we seem to limit the Holy One of Israel Rules to be observed that we may conceive aright of God in Prayer 1. We must not conceive him in the form of any earthly or heavenly bodily or Spiritual creature whatsoever for thus not to conceive him is a degree of conceiving him aright We must not frame in our mindes any Image of God at all as that he should be like unto man or any other creature but we must conceive of him both in his works as our Creator Governor and Preserver and also in his properties as most wise most just most holy merciful c. Thus we may better conceive of him by his Works and Attributes then by his Nature 2. We must conceive that God is one in Substance and three in Persons We must not confound the Persons nor divide the Substance but conceive of one God in three Persons and three Persons in one and the same Godhead so he must not be conceived absolutely that is out of the Trinity but as he subsisteth in the Person of the Father Son and Holy Ghost 3. When we direct our prayers or any worship to any one Person of the Trinity we must include the rest in the same worship yea further we must retain in minde the distinction and order of all the three Persons without severing or sundring them The whole Trinity hath a work in this holy exercise of Prayer For The Holy Ghost frameth our Requests Rom. 8.26 The Son offereth them up unto the Father Rev. 8.3 The Father accepteth them thus framed and offered Rom. 8.27 The helps of preparation to Prayer viz. 1. Meditation 1. Of the Majesty of God to whom we pray 2. Of the matter of our prayers which are for Temporal things Spiritual things Eternal things 3. Of our own corruption and want of Grace 2. A stedfast belief to perswade our selves that there is a God one in Essence three in Persons rewarding those that call upon him and whereby we lay hold on Christ assuring our selves of the power goodness mercy and bounty of God Heb. 11.6 Before Prayer these things are necessary 1. Repentance and after sins committed a still renewed repentance 2. Reconciliation if need require to our brother 3. Preparation in heart and minde as one that is to speak familiarly with God in which preparation these things are required 1. The minde is to be emptied of all carnal and worldly thoughts 2. A consideration of the things to be asked 3. A lifting up of the heart to God 4. The heart must be touched with a reverence of the Majesty of God The impediments to be removed before we can pray 1. Pride for God abhors the proud Prov. 16.5 he hears them not Job 35.12 2. An absenting our selves from the word a careless and negligent hearing the same a deriding scorning and contempt of it Prov. 28.9 Zech. 7.13 3. Cruelty oppression and unmercifulness towards the poor Pro. 21.13 4. All corrupt affections as anger malice hatred discord wrath envy 1 Pet. 3.5 6 7. 5. A delight in sin taking pleasure in it and making a sport of wickedness Psal 66.16 Special Duties required in the act of Prayer 1. Our prayer must be the speech of the soul and heart not of the tongue onely Psal 25.1 2. In the minde the right understanding of what we ask Mat. 20.22 3. In the heart 1. Reverence in regard of Gods Majesty Mal. 1.6 2. Humility in regard of our own unworthines Gē 18.27 Ps 51.17 4. Every Petition must proceed from a lively sense of our poverty specially in Spiritual matters with an earnest desire to have them supplied Acts 237. 5. Every Petition must proceed from a saving and a justifying faith being fully perswaded in our hearts that God both can and will grant our requests Jam. 1.6 7. 6. Every Petition must be grounded on Gods word and not framed to the carnal conceit and fancy of mans brain and be onely for good things 1 Joh. 5.14 7. Our Prayer must in the name merit and mediation of Christ alone be presented to God alone not to Saints Angels the Virgin Mary or any other creature 8. We must pray by the help of the Spirit it must be the voyce of Gods Spirit speaking in our Spirit Rom. 8.26 9. We must pray for our brethren as well as for our selves for our enemies as well as our friends Mat. 5.44 10. Our Prayers must be without vain repetitions much babling and wandring thoughts 11. Every Petition must be made in obedience that is we must have a Commandment enjoyning us to ask the thing we pray for and a Promise to assure us that it shall be granted and yet here this Caveat must be remembred That we leave both the time and the maner of accomplishing our requests to the good pleasure and wisdom of God 12. There must be instancy in the act of Prayer and perseverance till the thing asked be granted 13. Every true Prayer must have in it some thanksgiving unto God for his benefits received It appears from what hath been said That in Prayer these
of right confession of sins in prayer to God 1. We must impartially confess to God to the best of our knowledge and remembrance our special and particular sins 2. We must set out our sins in their right colours making them appear vile and heinous as they are 3. It must proceed from the heart Jer. 31.18 hypocritical confession is no confession 4. We must confess our sins with an hatred of them for many hypocrites confess like Judas their particular sins but it is of custom without conscience or of passion without remorse or of fear without change whereas the sins that are in us should more grieve us then the Judgements that are upon us 5. Our confession must not be extorted or enforced but freely and willingly performed otherwise it is not true confession 6. In our confession this must be observed That we ought not so far to dwell upon the meditation of our sins that we forget the mercies of God and faith in his Promises and forgiveness of our sins 7. It belongeth to us and our confession ever to joyn prayer to God for the pardon of our sins without which all is vain 8. We ought so to confess our sins as that we have also a full purpose to leave and forsake them we may not think to finde mercy so long as we continue in that for which we crave it The vain repetitions in prayer condemned by our Savior Christ Mat. 6.7 comprehend many abuses in the maner of prayer viz. 1. Meer babling when words are used for prayer which contain neither requests unto God nor giving of thanks nor confession Such is the use of the Ave-Maria or the Angel Gabriels Salutation to the Virgin Mary yea the rehearsal of the Ten Commandments and of the Creed for Prayers is but meer babling 2. Ignorance in prayer as prayer in an unknown tongue and thus many sin that use the Lords Prayer without understanding of the words 3. Cold and dull praying when the lips draw near unto God but the heart not affected therewith 4. Superstitious prayers when as Gods worship is measured out by set numbers This opinion takes place with our common people for they think that God is served by the work done if the words be said they think all is well 5. Rash praying without due preparation when men pray onely on the sudden by the motion of the Spirit as they call it too many are of this minde as allowing no set form of prayer to any sort of people but however conceived prayer be most comfortable yet without due preparation of the heart it is most subject to vain repetitions 6. All vain and superfluous speech in any maner of Invocation wherein the heart is not affected according to the will of God Perseverence in prayer is grounded on Gods wise disposing Providence and is necessary to all faithful Christians for these Reasons 1. Because the Sacrifice of true prayer is a sweet and delightsom Sacrifice to God Heb. 13.15 16. 2. God thus tryeth the faith and patience of his Saints whether they can and will continue to wait upon him 3. By perseverance prayers move more earnest and fervent but as for cold prayers God will spew them out Rev. 3.16 4. God thus moveth his children to search their hearts to see if they can finde any cause in them why God heareth them not Jos 7.6 c. 5. God doth thus commend his blessings so much the more unto us for good things much desired oft craved long expected are the more welcome when they are obtained and we moved to be the more thankful for them Prov. 13.12 The Signs of extraordinary ardency in prayer are such as these viz. 1. Extraordinary distemper of the body thus was it with Christ Luke 22.44 and Nehemiah Neh. 2.2 2. Unusual motion of the parts of the body as in Hannah 1 Sam. 1.13 in Solomon 1 Kings 8.22 in the Publican Luke 18.13 and in Christ himself Mark 14.35 3. Deep sighing and groans as in David Psal 38.9 The sighs of the Spirit are inexpressible Rom. 8.26 4. Loud crying David roared all the day Psal 32.3 Christ cryed with a loud voyce Mat. 27.46 5. Often inculcating and repeating the same petition Thus did Christ Mat. 26.39 42 44. So did Daniel Dan. 9.18 19. This is far from babling or vain repetitions 6. Tears these Christ poured forth Heb. 5.7 So did the sinful woman Luke 7.38 yet tears simply in themselves are not acceptable to God but onely as they are Signs of true Prayer when they proceed from a broken heart and a contrite Spirit The faults or abuses in our prayers viz. 1. When we make our prayers unto any other then God or unto him in any other name then in Christ 2. When the power or grace of God is tyed to some certain prayers to a certain number or set form 3. When God is prayed to onely with the mouth without the heart 4. When any prays unto God with a vain opinion of his own righteousness 5. When any impenitent person or that laboreth not to amend his life prayeth 6. When a man prayeth without faith The duties required after Prayer viz. 1. A particular faith whereby he that prayeth must be assured that his particular request shall be granted 2. We must with patience and hope expect the fulfilling of our requests 3. We must use all good means whereby we may shun those things we pray against or attain to these blessings and graces we pray for we must do and practice that which we pray for and use all lawful means that we can to obtain it 4. We must take heed of fainting or growing weary but labor to persevere and hold out which implieth these three things viz. 1. When we cleave to Christ constantly 2. When we will take no denyal 3. When we are content to wait in prayer and not give over We are bound to desire the prayers of others for these Reasons 1. For the testification of the earnestness of our desire 2. To shew that we acknowledge a Communion of Saints which perform mutual duties one to another 3. We manifest a sense of our own weakness yea much humility 4. We maintain mutual love which consisteth not onely in offering and doing kindenesses but also in craving and accepting the like We are also bound to pray for others as well as our selves Because 1. Therein we acknowledge God to be not onely our own Father but also the common Father of others in which Christ taught us to say Our Father 2. Hereby we perform a duty of Love one of the most principal duties that be it is an act both of Charity and Justice they which neglect it sin 1 Sam. 12.13 3. There is no one thing wherein and whereby we can be more beneficial and do more good to any then in and by faithful and fervent prayer They are justly to be reproved who pray not for others and they are of three sorts viz. 1. Such as will take
of God 2. The Flesh striveth to follow its own pleasures and wicked affections but the Spirit giveth it self to this one thing That it may obey God and set forth his Glory 3. The Flesh is full of distrust and impatience but the Spirit humbleth it self under the mighty hand of God resteth in his Mercy and fashioneth it self unto his Will 4. The Flesh holdeth us down in these earthly things but the Spirit lifteth us up into heaven The Spirits defensive weapons to fight with the Devil in the combat of the Flesh viz. Eph. 6. 1. The Girdle of Verity that is Constancy in the Doctrine and Truth of God 2. We must stand fast having our loyns girt about with Verity which is to be grounded in the setled Truth of Gods Word without inconstancy 3. We must put on the Breastplate of Righteousness which is a setled purpose not to displease God in any thing though never so seeming good in it self 4. We must have our feet shod with the Preparation of the Gospel of peace which is a constant resolution to profess the Truth should it cost us all the world can yield us 5. Above all to take the shield of Faith which is such a Faith as relieth wholly on God in Christ with particular application which will quench the fiery darts of the wicked 6. To take the Helmet of Salvation which is to stand assured that our Salvation is sealed up unto us which assurance will enable us to withstand all the assaults of the Devil The Spirits offensive weapons to fight with the Devil in the combat of the Flesh viz. 1. We must get the Sword of the Spirit which is the Word of God wherewith our Head and Captain Christ did repel the Devil 2. We must Pray with all maner of Prayer and Supplication in the Spirit and watch thereunto with all perseverance The maner how we must behave our selves in this combat of the Spirit with the Flesh viz. 1. Kill sin in the very conception otherwise it will grow from motion to liking from liking to consent from consent to action from action to custom from custom to hardness of heart and thence to the heighth of all impiety 2. Be sure to put no confidence in thine own strength 3. Believe not the Devil though he bring Truth in his mouth 4. Be careful ever to make resistance to it either by weakning the ability of sin by taking away all occasion to sin and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it or else by opposing the contrary vertue to sin 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin but rather the gripings of Conscience with the pain of Resistance 6. Thou must be careful to finde out the subtilties devices and sleights of the Devil by which he doth assault thee very cunningly 7. When once thou hast given the Devil the foil the Flesh will be the less able to assault thee and thou the more able to resist it but then be sure still to stand well upon thy guard and keep diligent watch The weapons whereby Satan labors to wound our fervency and faithfulness in the duties of Holiness and to hinder the entire exercise of the Graces of Sanctification viz. 1. Prosperity and freedom from discomforts and misery thereby to beget in our hearts worldliness and security the two great and dangerous Consumptions of Spiritual Life the one makes us insensible of Gods Mercies and our own Happiness the other of Gods Judgements and our own Misery 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace by making us cold and negligent or onely formal or cursory in the daily examination of our Consciences and in the exercise of holy duties whereby there ever follows a languishing and decay of the Life of Grace 3. By casting us upon ungodly and prophane company which hath a secret bewitching power to transform others into their own fashions and conditions yea to make them sometimes to condemn their former forwardness and zeal in the service of God 4. By putting into our heads some inordinate plot and forecast for preferment and greatness and then farewel zeal farewel Gods children yea his Service yea and himself too for we then think we mis-time our imployment if we make bold to borrow any from Policy to bestow it on Religion The Signs whereby the Son of God may be discerned from a childe of the Devil 1. Truly to believe in the Name of the Son of God 2. An hearty desire and earnest endeavor to be cleansed of his corruptions 3. The love of a true Christian because he is a true Christian The true Testimony of our Conscience may be discerned thus viz. 1. By the grief of heart for offending God called Godly Sorrow 2. By a resolute purpose of the heart and endeavor of the whole man to obey God in all things 3. By savoring the things of the Spirit that is by doing the works of the Spirit with joy and alacrity of heart The working and property of saving Grace vouchsafed peculiarly to Gods Children which doth translate them from the corruption of Nature to a state of supernatural Blessedness may be thus conceived understood viz. 1. It seats it self in the heart 2. It is dispersed over all the powers and parts both of Soul and Body over all the actions and duties whatsoever that are required of man 3. It softneth and changeth the heart and purgeth the inmost thoughts 4. It awakes the Conscience and makes it tender and sensible of the least sin 5. It sanctifieth the Affections and conforms the Will unto the Will of God 6. It illightens the Understanding with Saving Knowledge 7. It stores the Memory with many good lessons for Comfort Instruction and Direction 8. It seasoneth the speech with Grace 9. It so rectifies and guides all a mans Actions that they proceed from Faith warrantable out of Gods Word accomplished by good means and wholly directed to Gods Glory 10. It kindles in us a desire and zeal for the Salvation of the Souls of others especially of all those that any way depend upon us The Signs of the Sanctified or the Signs whereby all men may certainly know whether they are Sanctified Regenerated and shall be saved viz. 1. A Separation of themselves from wicked and prophane men and a purging themselves from the sins of the Times 2 Tim. 2.21 2. The Integrity of Soul sincerity and uprightness in heart in the whole course of Gods Worship Job 1.8 3. A reverent hearing and careful practising of Gods Word and a keeping of his Covenants Exod. 19.5 4. A Soul-ravishing delight in his Word with often and fervent Prayer 5. A Love to Gods Children and a zeal of his Glory 6. A Denial of our selves and a patient bearing of the Cross with profit and comfort 7. Faithfulness in our Callings with a just and
Fury These Symptomes give it to be a Spiritual Frenzy caused at first by Spiritual Pride and now attended on by desperate Presumption If the Cephalick Vein of Ignorance were speedily opened and an infusion taken of Humility and Knowledge to the weight of their Zeal probably the Cure would follow Others have the faculties of their Souls so chain'd and manacled to Carnal Objects as that they cannot exercise them about Holy Duties but are quite dead to Good Works and wholly forget the Duties both of their Publick and Private Callings otherwise then relating to a Carnal Interest yea are so Spirit-bound that they cannot hear a Sermon without nodding to the Preacher that they must take a nap or two nor say their Prayers but between sleeping and waking begin them in a Fog and conclude them in a Dream In this Spiritual Lethargy if the still voyce of the Gospel be but Cradle-Musick the Thunder of the Law should be the Graves-Expositor It is within the Bill of Mortality to finde some who having lost the Function of Vital Graces all checks of Conscience all sense of Sin all motions of the Spirit lie gasping for Spiritual Life while the breath thereof is checked by Customary sinning This is a Spiritual Apoplexy onely the Spirit of God can restore that Soul But to lose the use of some special Grace for a time the operations of this or that gracious Quality is a most common defect incident to the soundest of Gods Servants now to suffer an eclipse of his Favor anon the Motions of his Spirit then the comfortable sense of Assurance sometimes to be wavering in the Faith at other times to be nigh swallow'd up in Doubtings are all the Symptomes of a Spiritual Palsie He that is thus affected must give himself unto Prayer That God would fix and stablish his Heart confirm his Faith and cause the influence of his Love to revive his Hope sealing it up unto full Assurance To commit the Sins we would not is the Epidemical Disease of the most Regenerate and we are all naturaliz'd unto daily failings This is a Spiritual Epilepsie or the Falling-sickness hereditary thence the more difficult to be cured yet the Righteousness of Christ well applied will do it if as thou fallest thou rise again by sound Repentance and so keep to the strict Dyet of New Obedience But if a Soul be suddenly taken with strange and violent Fits of some desperate Sins who formerly had been unaccustomed thereto acquiescing all his time under the silence of a calm Conscience and now rusheth into horrid acts of the grossest Enormities Conclude that Soul in a Spiritual Convulsion the very Heart must be let Blood by sound Repentance till the Corruption of the Inner-man the evil Affections and vicious Inclinations which held a candle to the Devil to level his Temptations be all discordiated Let the dark Understanding that discerns not Spiritual things the Mystery of Salvation Excellencies of Christ or Beauties of Holiness take Bartimeus for his Guide and pray fervently for Spiritual Eye-salve that Christ would touch and unseal his judgement but if his Eye offend him or any Lust as tender to him as the Apple thereof Exoculation is the Remedy prescribed Matth. 5.29 And he who hath an Imposthume in his Ears when God talks with him in the language of his Mercies or his Judgements of his Word his Spirit or his Works wants an Ephatha But seldom are his Lungs Ulcerless whose Heart is not in Charity yet let not such unsheath the Razor in his mouth and possibly the Disease may not be mortal Or say the Soul is imposthumated by corrupt Affections through a long continuance of slimy distillations and unclean thoughts from the heart to the obstruction of the Spiritual Breath whereby the Graces languish and the Vitals thereof decay Is not this a Spiritual Hectique a Consumption in the highest degree Must not that Soul be cleansed from all filthiness both of the Flesh and Spirit and make a constant use at every Spring to sin and fall from Grace the Diet-drink of Repentance Adde to this the Restorative of Faith whose principal Ingredients are Gods Promises and Christs Righteousness then keep to the strict Diet of a Gospel-Conversation and by the Mercy of God through the Merit of Christ that Soul shall recover Pantings of the Heart after a full Meal of Spiritual Dainties or upon a full stomack after some plentiful Feast of Heavenly Manna is no strange Malady in the childe of God If those pantings proceed from a fulness of the Spirit and not from an emptiness of Grace if they are after Christ and his Righteousness not after the World and its Vain-gloriousness it s then a blessed Malady and the Cure is mortal in this case trouble not the Physitian But if those pantings of the Heart be through too much vacuity of Grace occasioned by worldly Cares or carnal Grief whereby follows a loss of Appetite to that Food which came down from Heaven thereby rendring the stomack unapt for digestion of Spirit-savoring Meats In this case such things as callifie and corroborate the Heart are not improper Let therefore thy Prayer be as Frankincense thy Humility as Camomil thy Faith as Mastick thy Penitence as Wormwood of each a like quantity in this Distemper will afford an excellent Plaister to apply to the Heart Obedience to the sixth Commandment is a soveraign Remedy against a Spiritual Plurisie and if thou spit Blood the Rule Paul prescribes the Romans Rom. 12.18 is very proper for thy Constitution Also Envy Pride and Ambition are very Tympanous Maladies which in time engender a Spiritual Dropsie but Charity Humility and Self-denial will evacuate those flatuous Humors Likewise Abstinence is the onely Cure after a Surfet of sin to which adde Fasting and Prayer But if thou art troubled with the Stone I mean in the Heart Remember who was Davids Key-keeper who wert thou all Adamant can filiarize thee unto Abraham The immoderate heat of any Lust which hath its origination from the Heart will in time spread it self by the Faculties into the whole Soul and impede the operations of Grace This is a Spiritual Feaver whereof there be divers kindes If this be thy Malady whether a Burning-Feaver through the violence of some strong Temptations Satans fiery Darts or through the Inflammation of some inordinate Lust or whether a Putrid-Feaver through the foul corruptions of Nature and filthiness of sin or whether a Quotidian-Feaver whereby the whole course of thy life is but as one fit of sin or whether a Tertian or a Quartan-Feaver wherein through the intermission of the opportunities and occasions of sin thou enjoyest some intervals of a better disposition though no health or whether a Hectique-Feaver whereby a sinful slame is kindled not onely in the meer Natural Qualities and Inferior Inclinations of the Minde but also in the more Noble Faculties and higher Region of the Soul which through the habitualness of that equal Heat in
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
five things are necessarily to be looked into 1. The affection of him that prayeth viz. he must be sensible of his wants and sins 2. The causes of Invocation whereof Gods Command is the chiefest 3. Who is to be prayed unto viz. God onely not Saints nor Angels 4. In and through whose name and mediation we are to pray that is in the name and mediation of Christ onely 5. What we are to pray for viz. Blessings Temporal Spiritual Eternal To the affection of him that prayeth is required 1. That he divest himself of all vain thoughts of his own worth 2. That by a stedfast faith his soul be inflamed as it were all afire to pray 3. That he be truly sensible of his own wants 4. That he prostrate himself before the Lord in true penitence 5. That his prayer be serious and persevering The causes of Invocation are 1. The Command of God who hath required this service from us 2. The Promise of God for the hearing of the prayers of such as cry unto him 3. The sense of our own misery and wants with the distress of the whole Church 4. Our victory over temptations 5. That our heart by the use of prayer may be inflamed after the true worship of God 6. The example of Christ and all the Saints whose greatest care was to call upon God God onely is the true object of prayer and is alone to be prayed unto for these Reasons 1. He onely knoweth Jer. 17.10 whether our desires come from the heart or onely from the teeth outward and so knoweth whether it be true prayer or no. 2. He onely is every where present Jer. 23.23 in all places to hear the suits of all persons 3. He onely is Almighty Jer. 32.27 able to grant what suit soever we shall ask God onely not Angel Saint nor any other Creature is to be prayed unto and that for these Reasons viz. 1. We must pray to none but to whom we say Our Father Mat. 6.9 2. In whom alone we must believe to him alone must we pray Rom. 10.14 3. To whom alone and onely we can ascribe Omnipresence Omnipotency Omnisciency and the like to him alone must we pray 1 Tim. 2.8 4. It is the Commandment of God himself that we should serve and worship him alone Mat. 4.10 5. No creature can be helpful to any other further then God suffereth and enableth it 6. It is no sufficient ground to move us to call upon a creature because it may be helpful for then any unreasonable creatures might be prayed unto which is a most unreasonable thing for any reasonable man to do 7. Difference must be made between Civil and Divine religious prayer which is made to God alone with assurance of faith and perswasion of Divine Attributes in him together with religious Adoration which is proper to the Divine Majesty Rev. 19.10 and to be performed to no creature neither Angel Rev. 22.9 nor Man Acts 10.26 But Civil prayer is that which is made onely in civil respects requesting that of man which we are perswaded he is able to help us in This is not properly Prayer Christ must be prayed unto in a double respect 1. As God the giver of all good things together with the Father and the Holy Ghost 2. As a Mediator and Intercessor that in and through him we may be heard that he would pray the Father for us and that he would prefer unto him all our sighs and petitions For he is a Priest for ever Psal 110. The things to be asked in Prayer are 1. Spiritual which we are to pray for without any exception or condition 2. Temporal with this condition If it be Gods will and pleasure so also in things Spiritual less necessary to Salvation as Hope Joy in the feeling of Gods mercy in distress c. Though corporal and other things not simply necessary to Salvation are not simply to be prayed for yet conditionally for these Reasons 1. That the desire of corporal things may be an exercise of our faith and confirm our trust and confidence of obtaining things Spiritual and available to Salvation 2. That we may consider and confess the providence of God that nothing befals us by chance or fortune The Reasons why God would have us obtain by Prayer what he hath determined to give 1. That we may be kept in some fear reverence of him 2. That he may the more declare his love by hearing our complaints 3. That we may be the better acquainted with his excellent majesty 4. That we may give him the acknowledgement of all good things God useth to grant our Prayers two ways 1. By giving the very thing it self we ask 2. By giving something answerable thereto when not the thing it self God never grants some mens requests for these Reasons viz. 1. Because they make their prayers but not according to his will either failing in the time as did the foolish virgins Mat. 25.11 12. or in the thing they ask as did the sons of Zebedee Mat. 20.22 2. Because they doubt and waver in prayer for such shall receive nothing of the Lord Jam. 1.6 7. 3. Because they ask it for wrong ends as not so much to promote Gods honor thereby as to consume it on their own lusts Jam. 4.5 So God sometimes defers his answer for these Reasons 1. When we ask amiss which may be done though the heart be right as out of mistake or out of want of judgement though it may be the intention be good 2. When we are not fitted for mercies yet God then tenders us in the case we are in 3. To make us pray the more fervently and to make us prize his blessings the higher 4. When it crosseth some other secret passage of Gods providence 5. To keep us in humility and prevent Spiritual pride thus Paul was denyed the removing of the buffeting of Satan Though God knows our wants before we pray yet ought we to pray for we pray not to inform the Lord of our wants but for other causes as 1. To stir up our hearts to seek unto Gods presence and favor 2. To exercise our faith in the meditation of Gods Promises 3. To ease our woful hearts by pouring them out unto the Lord. 4. To testifie our obedience unto Gods Commandments and our trust in his Providence for the receiving every good thing we desire Our reverence in prayer must shew it self 1. In the holy disposition of the heart and affections toward the Lord when the minde is not carried away with by thoughts but applieth it self wholly and onely to the present service it hath in hand 2. In the comely gesture of the body beseeming so holy an action done to so high a Majesty 3. In the humble and reverent uttering of our requests having before-hand well considered the things we are to utter before God It is necessary that the Spirit should pray and so we pray in the Spirit for these Reasons 1. In regard of
our natural estate we have no ability to pray 2 Cor. 3.5 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us we have still need of the present effectual and continual work of Gods holy Spirit Phil. 1.6 3. Though we knew how to pray yet would not our prayers be acceptable to God except they came from his Spirit for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God Rom. 8.27 The means to pray aright in the Spirit 1. Labor for Gods sanctifying Spirit which is gotten by the Ministery of the word 2 Cor. 3.8 2. Having the Spirit we must go along with him and follow his good motions pouring forth those desires which he suggesteth unto us giving unto God that which is Gods Mat. 22. 3. We must take heed that at any time we grieve not the holy Spirit of God which may be done two ways 1. By quenching the good motions thereof through carelesness 1 Thess 5.19 2. By resisting the Spirit through our rebellion Acts 7.51 Prayer must be alway accompanied with thanksgiving the matter whereof may be thus distinguished viz. 1. In regard of the nature and kinde of benefits and they are either Good things bestowed or Evil things removed 2. In regard of the quality of them viz. 1. Spiritual blessings which are 1. Bestowed here on earth in the rank whereof must be accounted these four 1. The ground of them which is Election 2. The meritorious cause of them that is our Redemption under which must be comprised 1. The price of our Redemption which is Christs Blood 2. The special fruits thereof as Reconciliation Adoption Remission Imputation of Righteousness c. 3. The means of applying the benefits of our Election and Redemption namely the effectual operation of Gods Spirit under which are comptised Vocation Regeneration Sanctification and such sanctifying Graces as we finde and feel in our selves wrought as Knowledge Faith Hope Love Repentance Patience New-Obedience c. together with the blessed fruits of them as Peace in Conscience Joy in the Spirit holy security c. 4. The means which he Spirit useth to work encrease all these Graces are to be remembred as The Ministery of the Word and Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithful Ministers of publike Assemblies and the like 2. Reserved in heaven such as eye hath not seen nor ear heard nor hath entred into the heart of man 2. Temporal therein such as concern 1. Mankinde in general 2. The whole Church 3. The Common-wealth 4. Families 5. Our own persons 3. In regard of the maner of bestowing them 1. Already given 2. Promised to be given 4. In regard of the persons on whom they are bestowed viz. Our selves Others Evils removed for which thanks is to be given are Publike Both Spiritual Private Both Temporal In like maner thanksgiving is Publike For Good things bestowed Private For Evil things removed Proofs of Scripture applied to particular occasions of thanksgiving viz. 1. For all maner of Spiritual blessings in general Eph. 1.3 c. 2. For the Author of them all Christ Jesus Luke 2.13 14. 3. For the outward means of working these Spiritual blessings Coloss 1.3 4 c. 4. For the inward efficacy of Gods Spirit 1 Thess 1.2 5. 5. For Temporal blessings Christ gave thanks for food Joh. 6.11 Hannah for a childe 1 Sam. 2.1 Jacob for riches Gen. 32.10 and Abrahams servant for prospering his journey Gen. 24.48 6. For blessings on others thus the Queen of Sheba praised God for his blessings on Israel 1 Kings 10.9 and the Christian Jews for the Gospel revealed to the Gentiles Acts 11.18 7. For publike blessings concerning the Church Col. 1.3 6. Acts 2.47 4.24 8. For the Commonwealth 1 Kings 1.40 8.62 66. 9. For general blessings on mankinde Psal 8.1 6. 10. For blessings on ones Family thus is Jacob thankful Gen. 35.7 11. For private blessings Leah praised God for a son Gen. 29.3 and Hezekiah for his health Isa 38.19 12. For evils removed Exod. 15.1 c. Psal 124.6 13. For publike Spiritual evils removed as Idolatry in Hezekiahs time 2 Chron. 29.30 14. For private Spiritual evils prevented 1 Sam. 25.32 15. For adversity Job blessed God and the Apostles rejoyce for suffering Acts 5.41 16. For good things promised and not enjoyed Heb. 11.13 General directions for thanksgiving viz. 1. That we lift up our eyes unto the Author of all blessings being perswaded that they are brought unto us by Gods good guiding Providence and not by chance or fortune 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth even his own Free-grace Ezek. 33.19 A gift the more free it is the more praise-worthy 3. That we take particular distinct notice of Gods blessings and so particularly acknowledge them and accordingly give thanks unto the Lord for them 4. That we accept Gods blessings as tokens of his love and favor and accordingly rejoyce in them Psal 138.2 5. That we observe what God hath bestowed on us above others and what others want that we have Psal 147.19 20. 6. That we duly weigh how unworthy we are of the very least of Gods favors even the least crumb we eat or drop we drink Thus did Jacob Gen. 32.10 Particular directions for extraordinary and solemn thanksgiving viz. 1. A day must be set apart and sanctified thereto Thus was it in Esthers time Esth 9.17 c. 2. Assemblies must meet together Thus Jehoshaphat assembled the people on a day set apart to praise God solemnly 2 Chron. 20.26 3. The solemn worship must on that day be performed to God 4. The sanctification of that day must be helped by preaching the Word which help the people of God desired and obtained in Ezra's time Neh. 8.1 c. 5. A solemn Vow and Covenant must then be made with God to binde us more carefully and more conscionably to testifie the truth of our thankfulness by our constant and faithful subjection to his will 2 Chron. 15.12 c. 6. Psalms of praise must then be sung This help the Psalmist doth much press Psal 81.1 2 c. 7. It is meet that feasts be then made in time of Rejoycing the creatures may be more liberally used then at other times but with respect to sobriety and charity By prayer is love wrought four ways 1. It obtaineth it for when we cry earnestly God will not deny us 2. It brings us to communion with God to converse and be familiar with him which breeds love 3. In prayer God shews himself when we are much in calling upon and praising God he delights to shew himself to such a man yea at such a time for the most part 4. It exerciseth love if thou wouldst be abundant in love be fervent and frequent in prayer The properties
no notice of others necessities of such complained the Church of the Jews in her captivity Lam. 1.12 These bewray too much self-love 2. Such as who though they take notice yet are not at all moved to any compassion of such the Prophet Amos complaineth Amos 6.6 These discover too great senslesness and plain inhumanity 3. Such who though they be moved yet perform not this duty because they think it an idle frivolous thing nothing available and profitable of such Job speaks Job 21.15 These manifest too much distrust in God and plain Atheism They are not to be prayed for whom we know our prayers cannot help These are 1. All such as are dead for their estate is unchangeable 2. They which sin against the Holy Ghost 3. They concerning whom God hath given an express command and charge to the contrary and who are expresly and apparently rejected of God for who pray for such gainsay the revealed will of God Thus we read not that Samuel prayed for Saul after the Lord expresly forbade him 2 Sam. 16.1 and thus the Lord forbade Jeremiah to pray for the people Jer. 7.16 Motives to publike prayer 1. The more publike prayer is the more honorable and acceptable it is to God because it is an honor to him even when one faithfully prays unto him and that it is the more acceptable his promise shews Matth. 18.28 2. It is more powerful thus to prevent a Judgement or rather to remove it the Prophet assembles all the people together to pray Joel 2.16 17. So did the King of Niniveh Jonah 3.8 3. It is a sign of communion an outward sign whereby we manifest our selves to be of the chosen and called flock of Christ 4. It is an especial means of mutual edification for thereby we mutually stir up the zeal and enflame the affection of one another 5. The neglect of it is a note of prophaneness from which blame Seperatists and Schismaticks though they would seem very Religious cannot well acquit themselves they are not of Davids minde who mourned when he could not come into the house of Prayer Psal 48.1 c. These would too untimely seperate the Tares from the Wheat before the Harvest Prayer in a Family is very necessary because 1. A Family hath need of peculiar blessings beside the common which in the Church are prayed for yea and hath received many for which peculiar thanks is to be given 2. A true Christians house if Gods worship a principal part whereof is Prayer be there from time to time performed is made Gods Church which is a great honor unto a Family Rom. 16.5 Phil. 4. 3. By prayer a Christian brings Gods blessing into his house for where God is called upon there is he present to bestow his blessings as he blessed Obed-Edom and all his houshold while the Ark was in his house 2 Sam. 6.11 It is very needful that secret prayer be added both to publike prayer at Church and private prayer in a Family and that for these Reasons 1. Hereby we may more freely pour out our whole hearts to God and make known our minde 2. This kinde of prayer affordeth the truest tryal of the uprightness of a mans heart for a man may a long time continue to pray in the Church and in a Family and his prayer be meer formal even onely for companies sake 3. This argueth great familiarity with God 4. It bringeth greatest comfort to a mans heart and they which content themselves with Church and Family-prayers have very just cause to suspect themselves 5. Such Wives Children Servants and other inferiors as live in any house under prophane Governors that will not have prayers in their Families may by this kinde of prayer make supply thereof unto their own souls for none can hinder secret prayer The difference betwixt praying wishing viz. 1. Wishes are sudden and inconsiderate straightway ceasing Prayer is with deliberation and giveth not over without speeding of the thing desired 2. Wishes are without respect of the means and care of right or wrong in attaining the thing wished for Prayer is with submission to the lawful use of the means and care of prevailing by right onely 3. Wishes are for the most part of things worldly Prayer is chiefly for things Spiritual and heavenly one onely Petition of six in the Lords Prayer being for things Temporal 4. Wishes are sometimes for things Spiritual and heavenly but very unconstant as Balaams wish Let me dye the death of the righteous but Prayer persevereth like Jacob wrestling with God Reasons to enforce us to the practice of this duty of prayer 1. Prayer is one of the most principal parts of Gods worship for herein we acknowledge him to be the Giver of all good things the Searcher and knower of all hearts and hereby we testifie the Faith Hope and Confidence we have in God it is called The calves of our lips Hosea 14.2 because it is a Sacrifice well-pleasing to God 2. By prayer we do obtain and also continue and preserve unto our selves every good grace and blessing of God specially such as concern eternal life for God promiseth his Spirit to them that ask it by prayer Luke 11.13 3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption and therefore the Spirit of prayer is called the Spirit of Grace Zech. 1.3 4. By prayer we have Spiritual communion and familiarity with God for in preaching of the word God speaks to us and in prayer we speak to God and the more we pray the nearer and greater fellowship we have with him 5. It is specially commanded of God as a special means to obtain all blessings 1 Thess 5.17 6. The gracious Promises God hath made unto effectual prayer may allure us to pray Mat. 7.7 7. Consider the efficacy power and force of prayer Jam. 5.16 8. The excellency thereof and the priviledge we have by it to have free liberty to come to God 9. The profit of prayer for it hath the promise of this life and of the life to come Rom. 10.12 10. The necessity thereof for without it we shew our selves destitute of Grace and so in the state of condemnation Jam. 4.2 Motives to prayer repeated 1. Gods express charge and command David obeyed it Psal 27.8 and indeed this of it self were fully sufficient without any other motives 2. Gods worship Prayer being the most principal especial and proper part thereof 3. The honor of God for he is not by any thing more honored then by Prayer by which we do acknowledge him to be 1. Every where present and in every place to hear his children 2. To be the Fountain of all Blessings therefore we give the praise thereof to God 3. To be a God full of pity and compassion which maketh us to lay open our griefs distresses to him 4. To be an Almighty God able to give whatsoever we desire 5. To be a bountiful God who giveth to all liberally
and upbraideth not 6. To be a God true of his Promises therefore we crave the accomplishing of them 4. The necessity of prayer for it is the means which God hath appointed to obtain every good thing Mat. 7.7 Jam. 4.7 5. The utility or profit we receive by this duty of Prayer which is exceeding much and very beneficial to us many ways as 1. To obtain every good thing Christ hath passed his most certain and general Promise for it Joh. 16.23 2. To prevent Judgements threatned Jer. 26.19 and remove them being inflicted Jam. 5.18 3. To preserve nourish and strengthen in us all Spiritual graces Col. 1.9 c. 4. To obtain pardon and remission of sins Acts 8.22 5. To subdue in us the power of sin Psal 19.13 experience can well witness this to those that use prayer 6. To sanctifie all Gods creatures to our use and whatever we do 1 Tim. 4.5 usurpers are they that use them otherwise 6. The efficacy thereof for it prevaileth over all Creatures reasonable or unreasonable and of reasonable both visible as Man and invisible as Angels whether evil or good yea it prevaileth with God himself Examples of all which may be these Daniel by prayer stopped the mouthes of the Lyons Dan. 6.22 Davids prayer turned Achitophels counsel into foolishness 2 Sam. 15.31 Thereby the Devil even when he is surest possessed is cast out Mat. 17.21 At Elisha's prayer a mountain was full of horses and chariots of fire round about him 2 Kings 6.17 By prayer Jacob had power over the Angel which was called The Angel of the Covenant Christ Jesus true God Hos 12.4 who therefore was called Israel because he prevailed with God Gen. 32.28 7. The great honor thereof whereby the Saints have a free access to the glorious Throne of Grace The Romish Church doth neither know nor teach nor practice the duty of prayer aright and that for these Reasons 1. They pray not in knowledge but in a strange tongue and allow of Ignorance as the Mother of Devotion 2. They commend doubting and speak against Assurance and so pray not in faith nor obedience 3. They pray not in humility for mercy for their sins for they think to merit by their prayers 4. They direct not their prayers to God onely in the name of Christ but to God and his Saints making the Virgin Mary their Mediatress In the close of all take this seasonable direction with thee touching praying for or against our Enemies We may lawfully pray against the evil cause that an evil man maintaineth but not against the person of that evil man Now if any extraordinary man hath truly and indeed the Spirit of discerning to judge whether Gods and his enemies be incurable and hath a pure zeal to Gods honor therein he may lawfully pray against such their very persons as David did in the 109 Psalm Prayer the Souls Incense sent by faith to God Attracts his Blessings and diverts his Rod It does acquaint us with the Lord and makes A trembling Terror cease th' Infernal Snakes It makes the weak victorious yea the Sun Stand still Go back It stays a Plague begun When th' Earth had in a Burning-Feaver layen Full three years space it caus'd a gracious Rain It wings the Soul for that Celestial good Which eye ear heart ne're saw heard understood §. 2. The Lords Prayer VVE must imitate and follow the matter and form of the Lords Prayer in all our prayers but are not so tyed to the very words of this Prayer but that we may freely use them or other words at our pleasure for our Savior himself oft-times prayed in other words and so did the Apostles neither is there such vertue as that by the bare repetition of them we can binde God to grant our requests or that we should never pray in other words But as the Ten Commandments contain all things to be done of us the Creed all things to be believed by us so the Lords Prayer doth comprehend all things to be asked by us of Almighty God Some think it is to be used onely as a Direction by which we may learn how and what to pray and that the words themselves are not to be used others think it the onely Prayer to be used at all times and upon all occasions The former opinion grounds it self on Mat. 6.9 the latter on Luke 11.2 The truth is the use of this Prayer is not onely to direct for matter or for words but for both but in praying the very words take heed lest the tongue run without the heart as it must needs do in those that ceremoniously rehearse them making haste to have done before they ever truly began Wherefore to pray these words rightly he that prayeth must in some convenient measure understand them and have his minde taken up with them in the uttering the heart still conveying it self into the meaning of every petition and if thus this Prayer be said it is well used alone or added to other prayer Now we must know That other prayers though differing from this in order yet if consonant thereto in matter may also be used by us for otherwise Paul in his Epistles would not have used such variety of order and maner in thanksgivings requests and deprecations for his Spiritual children for himself and for the whole Church So that though this order be generally to be followed yet neither is it always necessary nor yet is it a swerving from this Direction though some of these petitions onely be asked in some of our prayers and others be omitted But the error is when we go beyond the Rules here given us doting too much upon worldly things or having proud unfaithful or malicious hearts we make our prayers the labor of polluted lips In the Lords prayer are contained 1. A preface and therein a compellation Our Father wherein seven things are to be considered 1. Who is to be called upon that is God whom we are to call by the Name of Father wherein we must observe That Father here is not the Name of one Person onely but of the whole Essence 2. That God will hear such as call upon him because he is their Father 3. That he is able to grant and answer their requests for he is in heaven 4. Who ought and also are able to pray aright and they are the Sons of God 5. That Faith is here required for by Faith we become the Sons of God 6. Through whom we must pray that is in the Name of the onely begotten Son of God 7. The difference betwixt the prayers of Christians and of Turks or Jews for ours are made by faith in Christ 2. Six requests viz. 1. Hallowed be c. which is then done when the true knowledge and glory of God is celebrated by men 2. Thy Kingdom c. that is let thy Church be extended multiplied preserved enlarged and guided by thy Spirit 3. Thy will be c. which is then done when
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
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
not be too many The duties to be performed by us in believing the holy Catholique Church 1. To renounce and abandon all wicked Societies because we profess fellowship with Saints betwixt whom and these there is no agreement 2. To be companions of Saints viz. of such as be of an holy life and not to think it a disgrace to be holy and pure and to be of a good and pious life separate from the prophane multitude 3. To walk in the light of Gods holy Word by vertuous living because of our fellowship with Christ and through him with God the Father for God is light 1 Joh. 1.7 4. To do good unto all but especially to those of the houshold of faith in being like-affected towards them not onely in distributing our temporal but spiritual goods 5. To be comfortable in all our Sufferings because our Head is not without a sympathy and feeling of our miseries and will not suffer us to be tempted beyond what we are able 6. To have heavenliness within us by leading an heavenly life whilest we live upon earth because there is a communion betwixt us and the Saints in heaven When Tyrants Storms of Persecution raise And when Religion blows too many ways When Rome 's Euroclydon does roar like Hell And that Whores Cup doth to a Deluge swell This is that Ark which when the Floods abate Doth land the Faithful on Mount Arrarat Truths Pillar wreath'd with Innocence and Love Whose Stems below and Basis is above Christ's black yet comely and beloved Spouse His own true Vine thrice happy are the Boughs §. 10. The Communion of Saints THe Communion of Saints is that holy and sweet fellowship which all the Members of Christs Church have with their Head Christ Jesus and one with another whether they are Believers here or departed Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost For herein all the Saints have the same Reconciliation the same Redemption the same Righteousness the same Sanctification the same Salvation by and for Christ All the Saints have the same benefits common which are necessary to Salvation Eph. 4.4 And all the like special gifts though not all a like measure but are so distributed to every Member as that some excel others in gifts and graces in the Church for the gifts of the Holy Ghost are diverse and to every one of us is given grace according to the measure of the gift of Christ Eph. 4.7 The chief part of the Communion of Saints is the union or coherence of all the Saints that is of the whole body of the Church with Christ the Head and of his Members among themselves which is wrought by the Holy Ghost even by the same Spirit who dwelleth in Christ the Head and in all his Members So that to believe the Communion of Saints is to believe That the Saints of which number I must needs certainly be assured my self to be one are united by the Spirit unto Christ their Head and that from the Head gifts are poured down unto them both those which are the same in all necessary to Salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification of the Church And that they are by the same Spirit likewise united among themselves The mystical union between Christ and every true Believer is not onely in regard of soul but of body also which being once knit shall never be dissolved but is eternal whereupon the dying dead rotten and consumed body remaineth still a Member of Christ abideth within the Covenant and is and shall be ever a Temple of the Holy Ghost Touching which union in regard of the soul Christ dwelleth therein or in the heart of every true Believer as the soul in the body and acts the soul as the soul acts the body without whom the soul is dead to all goodness So that if thou finde that thou art no more able to pray nor no more able to do any duty then thou wast before that thou livest in thy lusts as much as ever thou didst that thou hast not that new heart that new Spirit that new affection which the Scriptures speak of then be sure that Christ dwelleth not in thy heart thou hast no communion with him or his Saints The Union of Christ and the Church is a great Mystery Eph. 5.32 not to be measured with the line of our own Reason which can never fathom the depth thereof a Secret that could not be opened but by Divine Revelation nor being opened can be conceived but by the illumination of the Spirit Thus though it be above our capacity yet being revealed we must believe it as we do the mystery of the Trinity of Christs Eternal generation of the Personal Union of his two Natures of the Proceeding of the Holy Ghost and the like So that in our Meditation of this Mystery we must conceive no carnal no earthly thing of it because it is a Mystery it is altogether Spiritual and heavenly From the natural Union of our head and body and from the Matrimonial Union of man and wife we may by way of resemblance but help our understanding in the Union of Christ and his Church but notwithstanding the comparisons we may not draw the Mystery it self to any carnal matter for it is onely and wholly Spiritual This plainly discovereth the strange folly of the Papists who make our Union with Christ meerly carnal conceiving it to consist in a corporal commixion of Christs flesh with ours in which conceit there is a great deal of gross absurdity no great Mystery Now the maner of our Union with Christ is not by being united onely to his Humane Nature but by being united to Christs Person God-Man For as his Divine Nature in and by it self is incommunicable so the Humane Nature simply considered in and by it self is unprofitable for the Deity is the Fountain of Life and Grace which through the Humanity of Christ is conveyed unto us And though he be in heaven and we on earth yet this Union being supernatural and Spiritual there needeth no local presence for the making of it the Spirit of Christ being conveyed into every of the Saints as the soul into every part of the body makes the Members one Mystical Body their Head What the communion of Saints signifies 1. The Union of the Church with Christ and of his Members among themselves 2. The communion or participation of all Christs benefits 3. The distribution of special gifts bestowed on some Members for the good of the whole body 4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Christ their Head and to the Salvation of the whole Body and of every Member mutually The faithful are called Saints in three respects 1. Imputatively that is in respect that Christs sanctity and holiness is imputed unto them 2. Inchoatively that is in respect that
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
the former and are proper onely to the sanctified Servants of God such are Faith Repentance Regeneration and other fruits of Election These shall never be quite lost The gifts pertaining to salvation are also of two sorts viz. 1. Simply Necessary without which a man cannot be saved such are Faith and Sanctification which is begun in this life where though it come not to full perfection contrary to the Anabaptists Dream yet can never be wholly lost 2. Others less Necessary not always going with Faith but sometimes onely and sometimes are separated for a time from it of this sort are a plentiful feeling of Gods favor boldness in Prayer joy in the Holy Ghost and a full assurance of Salvation these being not absolutely necessary nor always found in them though onely proper to them may for a time be wholly lost in the best and most approved Servants of God The outward familiar general and easily discernable marks of Difference betwixt the state of saving Grace and formal Hypocrisie viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness care and conscience of smaller offences of secret sins of sinful thoughts of appearances of evil of all occasions of sin of prophane company of giving just offence in indifferent actions and the like The unregenerate Hypocrite takes not these things much to heart 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation so that they become serviceable to the Glory of God and for a more resolute carriage of good causes and zealous discharge of all Christian duties but the bridling of Passions in the Formal Hypocrite is not so much of Conscience as of artificial Policy for advantage and by the guidance of Moral discretion 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed or offers for his furtherance in the way to Heaven and doth make a holy use of whatsoever is publikely or privately laid upon him for his amendment therefore he continually profits and proceeds in Sanctification by his Word his Judgements and his Mercies by the exercise observation and sense whereof he grows sensible in heavenly knowledge Faith Humiliation Repentance Thankfulness and all other Spiritual Graces But the Hypocrite so far onely regards them as they further his Temporal Happiness or as his neglect of them may by consequence threaten danger to his worldly estate As the gifts of Gods Spirit are twofold so the Grace of God in Man is also twofold viz. 1. Restraining which bridleth the corruptions of mens hearts from breaking forth into outward actions for the common good that Societies may be preserved and one man may live orderly with another 2. Renewing which doth not onely restrain the corruption but also mortifieth sin and renews the heart daily more and more and the least beginnings of Grace be they never so weak are accepted of God provided they be not fleeting but constant and setled How God saveth men viz. 1. By giving of the first Grace which hath nine several actions or God gives this first Grace by nine operations but the first four are indeed no infallible fruits of Grace for so far a Reprobate may go 1. The outward means of Salvation as the Ministery Crosses c. 2. A consideration of the Law of God 3. A consideration of our particular peculiar sins 4. A smiting of the heart with legal fear 5. A stirring up of the minde after the Promises of Salvation in the Gospel 6. A kindling in the heart some sparks of Faith 7. Faiths victory by invocation over Doubting Distrust and Despair 8. A quieting of the Conscience touching the Souls Salvation 9. Grace to endeavor to obey Gods Commandments by New-Obedience 2. By giving of the second Grace which is nothing else but the continuance of the first Grace given as God doth by his Providence in preserving what he created at the beginning Among all the Graces of God which are many the principal the most special and necessary to Salvation are Knowledge Faith Repentance Hope and Charity and when God begins to kindle any seeds or sparks of Grace in the heart that is a will and desire to believe and grace to strive against Doubting and Despair at the same instant he justifieth the sinner and withal begins the work of Sanctification in him Again there are two ways or Covenants whereby God offereth Salvation to men viz. 1. Of Works by which Adam had been saved had he stood in his Innocency 2. Of Grace which is a Board given us against Shipwrack This Covenant of Grace is twofold viz. 1. Absolute and peculiar as onely to the Elect Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ for though Christ be offered to all yet God intends him onely to the Elect and such as to whom he gives power grace and ability by Faith and Repentance to accept him Though the Papists say but most falsly That his intention is the same to all to Judas as to Peter and that all have sufficient grace to receive him 2. Conditional that is to all men as if you believe you shall be saved All they who are sanctified have the true Testimony of the Spirit known from carnal Presumption 1. By the Means whereby the true Testimony of the Holy Ghost is wrought ordinarily as Reading Hearing Prayer Meditation use of the Sacraments c. 2. By the Effects and Fruits of the Spirit as Prayer Invocation c. The Testimony of the Spirit is wrought two ways viz. 1. By clearing the Promises shining into our hearts by such a light as makes us able To Discern them To Believe them To Assent unto them 2. By an immediate voyce by which he speaketh immediately to our Spirits so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word be it never so powerful till there be a work of the Spirit which having done its work upon us our understandings are presently enlightned our desires ravish'd and our conversations reformed for sanctified Knowledge holy Affections and good Actions are never disjoyned The Properties whereby the joy of Spirit differeth from carnal joy 1. The joy of Spirit is brought forth of sorrow for sin and for the want of Christ 2. It is the fruit of Righteousness that is flowing from Christ believed to be made unto us by God Wisdom Righteousness Sanctification and Redemption 3. It is founded in the holy use of the Word Sacraments Prayer and in the practice of Christian Duties 4. It is so fixed and rooted in the heart that it cannot be removed 5. It is eternal abiding in the minde not onely now but for ever The Battel of the Flesh and Spirit 1. The Flesh is puffed up with Ignorance and love of the World but the Spirit is endued with the Knowledge Love and Fear
Love Self-love twofold 213 c. Lying twofold 301 c. the Common Distinction of Lyes 302 a. the kindes and degrees of Lyes ibid. 303. Rules against Lying 302 a. Vertues opposed to it 304. M MAgistrates their Duty 268 c. 269 a b. Marriage-Duties 269 c. 270 a. Rules to maintain Concord betwixt Man and Wife ibid. c. Mass the vast difference thereof from the Lords Supper 57 c. 58 a. Meats to be Consecrated before the use thereof 373 c. 374 a. Mediator his Office 130 c. his Necessity of being true God and true Man 131 a b. The benefits of a Mediator ibid. c. Merit or Works Meritorious a meer Chymera no such thing in Rerum natura 359 a. Ministers their Duty and Properties 26 c. 31 a b. 32 a. Qualifications requisite for that Calling 30 a. 31 a. Why to be proved before Admission 30 c. The Titles given them in Scripture 30 c. the peoples Duty toward their Ministers 32 b. Ministery why instituted by God 28 b. the way to promote it 29 a. why it ought not to be despised ibid. b. The Reason of the Comparison betwixt it and Salt ibid. c. Moses how said to write of Christ 130 a. Mother of Christ why espoused to a man 134 a. Murmuring why unlawful 294 b c. Murther the kindes and degrees thereof 273 to 283. the heinousness of the sin 278. the way to avoid it ibid. c. Murther against the Soul how committed 279 a. N NAme of God what it signifies 83 b. 243 b. how said to be taken in vain 241. what that signifies 243 b. the several ways of taking Gods Name in vain 244. how it is sanctified 246. Names in Baptism to be chosen by Parents 44 b. Directions for the right choyce thereof ibid. Nativity of Christ 133 b. why born of the Virgins substance ibid. c. Nature Christs Divine Nature proved by Scripture 134 b. what the word Nature Vignifies in the Trinity 1. O OAthes the nature of an Oath 246. Oathes extorted how far binding 241 c. What is required in a lawful Oath 246 a. 247 c. 248 249. What 's to be thought on before we take an Oath ibid. c. In every lawful Oath a twofold Bond 250 a. Christians may lawfully take an Oath ibid. Why Oathes may not be used but in case of Necessity 251 a. In what cases Oathes do not binde ibid. Obedience what 367 a. Doctrine thereof ibid. to 268. The parts thereof ibid. Rules whereby to order our Obedience 367 c. 368 b. the Tryals thereof 51 c. Angelcal Obedience 97 c. Perfect Obedience possible to all men before the Fall 15 b. now not possible to the REgenerate ibid. c. Obedience to the Ministery 28 c. and the Reasons thereof 36 a. Obstinacy in sin the sinfulness of that sin 353 c. Opinion how it differs from Faith 186b P PArents their Duty 267 a. Passion of Christ 136 b c. wherein the Meditation thereon consists 137 b. Patience what 174. Doctrine thereof ibid. to 202. Signs and Properties thereof 197 a. Perfect when ibid. b c. Encouragements for and Motives to Patience 201 202. impediments thereto ibid. Perfection the several kindes thereof 20 a. 94 c. Perjury the several kindes thereof 252 b c. Persons in the Trinity proved 4 c. 5 a. what they therein signifie 1 to 4. why so called 5 a. wherein they agree 5 b. their order of working 5 c. Policy Caveats touching it 194 b. Pontius Pilate what he was 135 a. Popery why not to be tolerated 234 b. Power of God twofold 123. Prayer what 60 b. twofold 62 b. the parts of Prayer ibid. c. the kindes thereof ibid. c. 63. the qualities of true Prayer ibid. c. how we ought to pray 60 c. how he must be qualified that prayeth ibid. 61 a. the gesture time and place of Prayer 61 a. 62 a. Who alone is to be prayed unto ibid. how to conceive aright of God in prayer 64 c. how the whole Trinity works in prayer ibid. the Helps of preparation to prayer 65 a. Impediments to be removed before prayer ibid. b. Duties required in the act of prayer ibid. c. why the Creature may not be prayed unto 66 c. how God answers prayer 67 b. why God answers not some prayers ibid. why God sometimes defers answer to our prayers ibid. c. wherein Reverence in prayer consists 68 a. the necessity of the Spirit in prayer ibid. how to pray with the Spirit ibid. b. Fervency in prayer the signs thereof 71 b. the common Abuses in our prayers ibid. c. Duties required after prayer ibid. who not to be prayed for 72 b whom we ought to pray for 79 a. Motives to publike prayer ibid. c. the Necessity of Family-prayer 73 a. of Secret prayer ibid. the difference betwixt Praying and Wishing ibid. c. the Papists Error touching prayer 75 a. Prayer the Lords Prayer the use thereof 75 b c. what is comprehended therein 76. Doctrine thereof 75 to 117. Preaching what 25 c. who may preach ibid. how Humane Learning may therein be used without abuse 26 a. The order to be observed in Preaching 26 b. the whole Exercise thereof wherein it consists 27 a. Boldness in preaching how manifested 27 c. Presence of God with us 159 b. Presumption Remedies against it 111 c. Pride what 226 c. the properties of a proud man 228 a. the several kindes of Pride ibid. b. Remedies against it 110 c. Spritual Pride to be abhorred 229. Engines to pull it down ibid. b. the way to avoid inward Pride 228 c. Priests what they were under the Law 21 c. how they differed from Prophets ibid. Priest and Priesthood twofold under the Law 22 a. what things peculiar to the High Priest ibid. Promises the right way to apply them 193. Prosperity the effects thereof 200 b. Providence of God in preservation of the Scripture most admirable 6 b. Punishment for sin the degrees thereof 354 b. R REconciliation what 130 b. Recreations Rules touching the same 374 c. 375 a. Redemption what 319 c. fourfold 320 b. Doctrine thereof 319 to 322. how Christ Redeems us ibid. c. Regeneration what 334 c. Doctrine thereof ibid. to 337. how wrought 335 c. 336 b c. how it differs from Creation ibid. c. the degrees thereof 337 b. Signs thereof ibid. c. Regulation Rules thereof for all Actions 295 c. Religion what is the deepest Mystery thereof 1 a. the Pillar of Church and State 25 c. wherein the true Religion differs from all others 154 a. Repentance what 363 a. Doctrine thereof ibid. to 367. the nature kindes exercise properties effects tryals and signs of sound Repentance 364 365 51. Repentance not to be deferred 365 b. Motives to Repentance 366 b. and means to attain it ibid. c. Repetition of Sermon very requisite 28 a. Vain Repetitions what 70 c. Resurrection what 163. Doctrine of it ibid. to 166. proved 164 b. 165 b. the Duties of such as believe it ibid. c. the Types thereof 165 c. Resurrection of Christ what 139 c. how it was wrought 140 b. why
Artist they may fall within the ambit of your Charity to dictionate according to the Rule thereof The Civil man that looking through the crevice of Morality spies Religion afar off will doubtless pretend a Right to many precious Flowers in this Arbor as legally descended to him from his Pharisaick Parents under a Title of much supercilious Sanctity and no little Righteousness whilest the pestilent air of sulphur'd-mouthed Prophaners enhazard the fairest leaves of withering into waste paper But since neither the Vsurping Hypocrisie of the one nor the Malicious Satanity of the other was ever yet Prayer-proof Be it your delight to engage your interest with Heaven Be it your Spirits holy Rapture to wrestle with the Angel of the Covenant Mount Elisha's Chariot and travel a Prayers journey for a Flaming Sword Yours in all Faithful Observance J. G. To the Reader BY the late unseasonableness of the Weather thou mayest guess Reader what little cause there is to promise this ARBOR any assurance of a flourishing Condition the Air being still so generally distempered yea frozen to such an habit of coldness to every thing that is substantially good To tell thee what unwholesom fogs still poison the Judgements of men what blasphemous vapors are yet exhaled out of hell by the black Magick of a Reprobate Sense is not my purpose nor shall be thy entertainment In this Arbor thou mayest walk secure from those whirlwinds of Doctrines which in bryar-paths and ensnaring Pamphlets ravish the innocent and oft times hurry the humblest minde to the highest pinacle of Presumption Here blow no gusts of shifting Opinions to menace danger to the Vessel no ill dews of Pride Formality or Hypocrisie to stain the Flowers of this Arbor which are all so self-interestless as that they fade into a dead letter without the influence of a pruning hand When the late unseasonable showres of Blood had nigh delug'd Gods Vineyard this Arbor lay sheltered in the Ark of his special protection even in the bosom of his super-deluging mercies when the Land seemed to labor under Egypt's plagues in a Gospel-season when our Rivers were turned into blood and Lusts bred of our slimy affections came even like Frogs into the Closet of the hearts both of Prince and People when the dust of our carkases were turned into Vermine and the Lusts of all Nations monopoliz'd by this like Swarms of Flies multiplied and corrupted the whole Land when as if there had been a very grievous Murrain of Beasts we might reade Famine in the cheeks of the Land which were but lean though very sanguine and many of our Members touched with the plague of Boyl and Blayns when God shot the Arrows of his Vengeance like Hail-stones on man and beast and sent Armies of Locusts into our coast when Darkness which might be sadly felt seiz'd on our excommunicated Souls and many of our First-born fell by the sword even when the furious Pharaohs were unequipaged whilest the Servants of the Most High waded under his Canopy through a sea of blood when a general Apostacy from the Truth received back-clap'd the Demetrian Craftsman to shout Great is Diana of the Psudoprotestants when these and many other fearful violfulls were pouring out on this exceeding sinfully sinful Nation then even then in that lowring age were the seeds of these Flowers sown in hope of a better Resurrection Thou seest Reader in what a turbulent and improper season this Arbor received its first plant yea and from a hand which hath no other warrant to touch the Sacred Oracles then the general Calling of a Christian which to a sacrilegious Monopolist may seem no little piece of audacious Uzzaism more then an aliquantity of irresponsible Presumption by reason of such irregularity of Motion in so improper a sphear These Grapes thus unseasonably gathered in the Fall of more then the Leaf in the Autumn of true and sound Religion when the Sun of Righteousness withdrew his influence and stood as at a distance from our Horizon Wonder not if some seem even rotten-ripe though I dare promise thee none are juyceless And know that though here are few but happily thou hast had a taste of in thy Christian perambulation through the Church's Vineyard yet remember the same Vine oft times proves better in one soyl then in another and sprouts fairest when her unfolded arms are widest spread and if any disrelish thy gust impute it not to the sowreness or sharpness of the Grape but to the indisposition of thine own Pallate To say these Grapes came all from this or that mans Vine is a greater piece of Sacriledge then I would wish any unfrantick Minde to usurp And for my self if I challenge more then the Gathering and Digesting them into the method thou seest let me be numbred among the Pulpit-Diurnalists Nor was it ever intended that herein should be more then was sufficient for intimation to an industrious Genius what in this kinde might for the Church of God be compleated by a more skilful hand In a Medicinal sense this Arbor may not improperly be stiled The Souls Physick-Garden for the Flowers enamelling it contain most Soveraign Vertue for each Spiritual Malady What thine is let Conscience speak but say not thou art well for he who saith he hath no sin deceives himself And indeed never was Age more guilty of this Self-deceit then this wherein men say in their Hearts and proclaim in their Lives That there is no God whilest they mean-while become their own Idols by sacrificing to the Calf of the Lip and the Viper in the Brain Look we into the state of the Body Politique and wiser men then Empericks tell us Many Epidemical Diseases are too discoverable therein But where the Patient deserves our Prayers the Press hath no warrant for Invectives and 't is no improvident wisdom to be silent where our judgements are Non-pluss'd Sufficient for the Publique is the evil thereof Physitians tell us The Cure is half way home when the Malady is known but experienced Symptomes are oft-times very false Prophets otherwise he that is carried about with every wind of Doctrine might without breach of the least Link in Charities Chain be stiled Errors Weathercock 'T were not amiss to prescribe such the Word of Truth as a Pillow for their Faith to rest on till the Vertigo or Giddiness in the Brain be evaporated also to advise them what Doctrines they swallow till tryal be made whether the Spirit be of God or no. There are some within the Pales of Spiritual Bedlam that are in such a continual Burning Extasie as they can seldom or never repose their Thoughts in any Spiritual Rest but are ever and anon babling Scripture without sense or any feeling of the Power thereof Spiritual Expressions without Affection and Divinity without Sense Their Eyes are Blood-shot and the whole Creature is become so Self-resolved as no bands either Civil or Religious Natural or Politick can restrain not their Liberty but their
giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
that it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
whereby we who before were dead are again quickned and receive strength to perform the Law For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death and is become Spiritual that is the instrument of the Holy Ghost whereby he forcibly moveth our hearts to serve God Perfect Obedience is the Laws Command Do this and live which Morally doth stand For ever But Man 's faln and hath not power Now to obey it perfectly an hour Man thank thy self before thy fatal Fall Thou hadst sufficient power to keep them all Behold the Gospel th'Olive-Dove of Peace As Sin so Grace hence much more doth encrease Sin not therefore sin not Oh do not grieve That Blessed Spirit but Believe and live §. 4. The Word Preached IT hath been accounted State-policy to defend little Preaching and less Hearing but Ignorance can uphold no Kingdom Religion and the knowledge of it is the Pillar both of Church and State the want whereof is the cause of Tumults Insurrections and Seditions True Religion is a Bulwark and a Castle of Defence to any Kingdom the very chariots and horsemen of Israel 2 Kings 2.12 Now the Preaching of the Word of God is properly the Expounding of some part thereof teaching hence the duties to be followed and the sins to be avoided and exhorting to do accordingly so that every discourse upon a Text of Scripture is not Preaching but he that so Expoundeth and applyeth the Word that his Ministery may be as salt unto his hearers he it is that Preacheth the Word indeed And they who may Preach this Word of God are onely such as are outwardly sent of God ordinarily and when extraordinary necessity requireth then all such as are inwardly stirred up and enabled thereto by the Spirit of God The Word Preached by the inward operation of Gods holy Spirit is the ordinary means of working in our hearts Faith the instrument of our Justification and Salvation and this Word thus working Faith is the Gospel For the Law driveth to despair but the Gospel erecteth by Hope the Law threatneth and filleth with fear the Gospel promiseth and filleth with comfort the Law sheweth our miserable estate and what need we have of a Savior the Gospel sheweth a remedy against this misery and pointeth out unto us our Savior The Preaching of the Word and the Administration of the Sacraments are all one in substance for in the one the will of God is seen in the other heard which ought to be dispensed purely plainly and sincerely without the mixture of humane Inventions This was Pauls special care My word and my preaching saith he stood not in the inticing speech of mans wisdom but in plain evidence of the Spirit and of power that your faith should not be in the wisdom of men but in the power of God 1 Cor. 2.4 5. Indeed there is a place for Arts and Tongues and humane learning with every dispenser of the Word wherein he may use them with great commendation as in his private preparation but not in the publike dispensation whereby he seasoneth mens hearts unto God that the Word of God alone must do for to it alone belongs the Promise of the Spirit Isa 59.21 and therefore must he use great discretion in this Ministery endeavoring so to speak that the Spirit may take delight to accompany the same otherwise he may discourse a year of Sabbaths till he hath made his Lungs dryer then his matter yet all will be to as vain a purpose as his humane wisdom was for that onely is true preaching which expels the natural ignorance of mans heart and gives this light of knowledge to the minde and conscience which leadeth men unto God Again Ministers in dispensing Gods Word must content themselves with the Testimony of Scripture alone for the end of the Ministery is to work and confirm Faith and to settle and build up the Conscience in the truth of Religion and matters concerning Salvation which no other word can do save onely the Word of God in Scripture that hath sufficient authority in it self from which Conscience cannot appeal The order to be observed in Preaching 1. The Law is to be proposed that thence we may know our misery 2. That we may not despair after our misery is known unto us the Gospel is to be taught which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator and sheweth us the maner how we are to repent 3. The Law is again to be taught that it may be the level and square of our actions lest after we attain unto our delivery we prove careless and wanton The Duties required of Ministers in the delivery of the Word 1. It behoveth them to set themselves as in Gods presence and consider that they are his Messengers and speak in his name and are as it were his mouth 2. To aym at his glory who hath called them not at their own 3. Duly to come well prepared and provided as a wise Scribe taught to the Kingdom of heaven 4. To regard not onely the matter which they handle but the maner of handling 5. Not to gird and glance at sin to shew his own wit but to pierce the very heart of it with the two-edged Sword of Gods Word 6. To speak to the people with understanding not flying aloft above the reach and capacity of those to whom they speak 7. To content themselves with the purity and simplicity of the Word which is sufficient in it self to expound it self and able yea onely able to give direction and satisfaction to the Conscience The whole Exercise consisteth 1. Of Prayer 1. Before exercise and therein we must in the Name of Christ 1. Confess our sins And for the better performance whereof we must remember 1. The Majesty of God 2. The Mercy of God 3. Our own Unworthiness 2. Crave pardon for the same 3. Desire the continuance of Gods mercies and the assistance of his Spirit Generally in all things Particularly for that Exercise 2. After exercise consisting of these 2 parts 1. Invocation which is twofold 1. Particular as for the sanctifying of the particulars that have been propounded 2. General as for the Church Generally every where Particularly 1. For the Commonwealth 2. For Rulers in Authority 3. For the People and Commons 2. Thanksgiving for Gods Mercies bestowed 1. Upon the whole Church every where 2. Upon these Realms or upon any part or member of the same 2. Of Interpreting handling of the Word And in the deducting of the same these two things are to be stood upon 1. A preparation unto Doctrine wherein is shewed 1. The Coherence of the Text with the former if there be any or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled 3. The Division of it into the parts 4. The Paraphrase or sum of the words 2. Doctrine it self in
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
come hereunto as unto mystical meat not as to carnal 3. We must feed on Christ by faith as verily as we eat the visible Signs with our bodily mouthes 4. There must be an Annunciation of the death of Christ that is a shewing forth of the Lords death 1 Cor. 11.26 This duty of shewing forth the Lords death is twofold 1. Partly inward consisting in the inward application and godly meditation of 1. The wrath justice of God against sin 2. The greatness of sin which nothing could do away but Christs death 3. The mercy and love of Christ in dying for us 2. Partly outward in outward celebration and publike declaration Rom. 10.10 After we have received the Lords Supper we must labor 1. To feel in our selves the hatred death of sin and the entrance of grace 2. To perform that in our life following which we promised in our preparation 3. To meditate where we have and what we have done which seals a blessing or a curse 4. To think every day of the mercy of Christ and daily to render thanks and praise for it which thanksgiving must not be onely in words but in every action of our life Psalms proper for thanksgiving are the 8 23 66 103. 5. To express our charity by Alms-giving to the Poor 6. To use all care and caution not to fall into our old sins lest the latter end be worse then the beginning and that not onely for the present but ever after we renew our faith and repentance Praise and thanksgiving is required as necessary and as a special duty to God when we have tasted of his bounty and loving kindeness and especially for Spiritual blessings 1. Because it is the will and pleasure of God who is so good unto us as to require it of us who can give him nothing else and this reason the Apostle gives 1 Thess 5.17 18. 2. Because of all Sacrifices this of praise and thanksgiving is the chief and principal as well in respect of the enduring and continuance of it as in respect of the use and end of it It was in Paradice before the Fall it was before the Flood it was before the Law under the Law under the Gospel and shall continue for ever It is performed of Men and Angels in heaven and earth it shall never end no not when other exercises of our Religion shall cease Rev. 5.13 11.17 3. Because it is not onely the end of the other works of Religion but also the end of the works of God It is the end of our Election Eph. 1.5 6. of our Creation Prov. 16.4 of our Redemption Luke 1.68 74 75. Eph. 1.3 7. of our Justification 1 Cor. 1.31 It is the end of our Sanctification of our Salvation and of our Glorification to give all praise all power all honor and glory to him that sitteth upon the Throne and to the Lamb for evermore 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it we are ready enough to pray for the gift not so ready to praise the giver fervent in asking cold in thanksgiving The impediments to be removed and the means to be used that we may rightly discern the Lords body in receiving it are these viz. 1. Carnal and natural weakness in the minde The Remedies whereof 1. Endeavor to get out of our natural state of life 2. Earnest endeavor for the Spirit of God 3. Frequent and fervent Prayer 2. Ignorance the Remedies whereof are 1. A serious consideration of Gods Judgements against it 2 Thess 1.8 2. To search the Scriptures to be conversant therein 3. To have recourse to godly Ministers 3. Hardness of heart the Remedies whereof are 1. To avoid the occasions as custom in sin carnal security contempt of the word and the like 2. To let the word have admittance to us to enter and take place in us 3. We must pray unto Almighty God to soften our hearts 4. We must take heed of the slights of Satan and of the deceitfulness of sin betimes 4. An unregenerate Will the Remedies whereof are 1. To deny renounce our selves with all we have 2. To call often upon God with fervency to guide us by his Spirit as we may be able to resist our lusts 5. We must shake off the custom of sinning the sin of unbelief and impenitency carnal wisdom presumption of our own knowledge pride and vain-glory forgetfulness of God and his word and such like If therefore we would come worthily to the Supper of the Lord 1. We must as hath been said try our selves by the Law of God whereby cometh the knowledge of sin Rom. 3.20 7.7 2. We must labor to understand and believe the common corruption of all mankinde standing partly in Original sin and partly in the fruits thereof Rom. 3.9 3. We must feel the curse of everlasting death due to us Gal. 3.10 4. We must learn what Covenant God hath made with us touching Grace and Mercy that we may be raised up to comfort in the Son of God our Redeemer 5. We must fervently desire to be made partakers of the Lords Supper and feel how much we stand in need of it 6. We must consider the correspondent proportion between the Signs and the thing signified Unworthiness in receiving the Lords Supper is twofold viz. 1. Of an evil Conscience as when a man lives in any sin against his conscience Take heed of this for it is proper to the Reprobate 2. Of infirmity as when a man truly repents and believes and makes conscience of every good duty but yet sees and feels wants in them all and in regard whereof himself unfit for the Supper but this may not justly hinder from coming to this Sacrament So that there are two sorts of men who receive unworthily viz. 1. Those that are not yet in Christ 2. Those that are within the Covenant but yet come remissly and negligently The wicked receive in the Lords Supper 1. The bare Signs onely as bread and wine 2. Those Signs to their condemnation or they eat their own condemnation that is through incredulity and abusing of the Sacrament to be abalienated and repelled from Christ and all his benefits and so to draw upon themselves temporal and everlasting punishments except they repent The wicked in the use of the Sacrament receive nothing beside their own condemnation but the bare Signs onely and that for these Reasons 1. Because the benefits of Christ are received onely in the right use of the Sacrament 2. Unto whom nothing is promised in the word to him the Sacraments seal nothing 3. Spiritual things are received by faith which the wicked have not 4. To be wicked and to receive the Sacrament truly and intirely implieth a contradiction The causes for which the wicked are said to eat unto themselves damnation viz. 1. Because they prophane the Signs and consequently the thing signified by
we obeying the will of God do what he commandeth us 4. Give us c. that is all things which pertain to our sustentation in this life 5. Forgive us c. that is our sins and infirmities and here note That our forgiving others is not the cause but the consequence or effect of Gods forgiving us and the sign of our remission 6. Lead us not into Temptation that is 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan 2. Nor be drowned in the pleasures of sin 3. Nor by consent fall into the snares of Temptation But deliver us from evil that is generally all things hurtful to our selves the Church or State 3. The Conclusion For thine is the Kingdom c. which is added as a Reason of all the Petitions to strengthen our faith and therefore we adde a note of confidence and say Amen which particle is not as a part of the Prayer but as a note of our desire wherewith we wish we may be heard and of our faith whereby we believe we shall be heard The Lord used this kinde of Proeme because he will be called upon with due honor which consisteth 1. In the true knowledge of God 2. In true confidence in him 3. In obedience to him which compriseth 1. True love 2. True fear 3. Hope 4. Humiliation 5. Patience Again of the six Petitions in the Lords Prayer 1. The three former concern Gods glory 1. Hallowed be thy Name that is that the Name of God may be glorified in his Titles words and works 2. Thy Kingdom come that is that the number of true Believers may be daily encreased that Gods Kingdom of Grace being enlarged his Kingdom of Glory may be hastned 3. Thy will be done that is that all the people of God may upon earth as readily obey Gods will as the Angels and Saints in heaven 2. The three latter concern our selves 1. Give us c. that is all temporal things necessary for this life 2. Forgive us c. that is that God would freely forgive us all our sins as we do from our hearts forgive the offences of men against us 3. Lead us not c. that is that the Lord would not suffer us to be carried away by the Temptations of the World the Flesh or the Devil The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it for in few words it comprehendeth endless matter 2. In the perfection of it for it containeth in it whatsoever is to be asked in prayer in which respect it is properly called the Abridgement of the whole Gospel 3. In the order thereof which is most exquisite 4. In the acceptation it hath with God the Father for it containeth the words of Christ his Son in whom the Father is well pleased The excellency of this Prayer sheweth 1. That if any set form of prayer may be used then this may being indited by the Mediator of the Church therefore let such as deny the use of it better consider hereof when as for the space of One thousand five hundred years after Christ there were never any that disallowed it 2. That the practice of such who conclude their prayers with this is commendable for hereby as by a most perfect and excellent prayer the wants and imperfections of our prayers are supplyed 3. That such who gather from the perfection and excellency of this prayer that it alone is to be used are deceived for Christs intent was rather to commend this prayer unto us for matter and maner then for the words 4. That though it be a most perfect prayer yet is it onely general but every true Believer needs particular prayers whereby in special form and maner his particular state and condition may be sent up unto the Lord yet so as they be always suitable unto this form here prescribed Two extremes are here to be taken heed of 1. Too much confidence in the words of this Prayer often repeated as some Popes of Rome have granted great Pardons to seven Pater-nosters and as many Ave-Maries said over every day or on some days and in some places which is gross and superstitious 2. Too much detracting from this Prayer by accounting it no better or not so worthy as a mans own conceived prayer which is derogatory and arrogant Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying prescribed them this holy form Matth. 6.9 c. The use whereof is a form of Direction learning thereby what to ask what first and chiefly with what affections and assurance for if we were left unto our selves we should greatly erre in praying asking oft-times those things that are not good for us and against the will of God out of a fleshly minde therefore hath the Lord reduced all things which we may ask into these few short Petitions and out of any carnal presumption to transgress these bounds is not to offer a pleasing Sacrifice but as it were with strange fire to provoke him as did Nadab and Abihu Lev. 10. Some in a superstitious notion Suppose this Patern of Devotion Stands chiefly in the words and can expell Poyson and Counter-charm the Powers of Hell Blinde Idolist unless th' heart language shall The words the words are ineffectual Since thou hast giv'n us Lord compactly choyce Words and matter both give us too thy voyce Thy Spirits voyce in ours that so we may With Faith Love Zeal as thou hast taught us Pray §. 3. Our Father CHrist Jesus onely is the Son of God by Nature for which cause he is called the onely begotten Son of the Father Joh. 1.18 And we are Sons onely by Adoption and Grace and therefore when we call God Father we must not think any thing singularly of our selves as if he were our Father specially but the common Father of us all that believe And we say Our Father not My Father because we ought to pray for all the children of God as well as for our selves And here observe That here and always the Name of Father as also the Name of God when it is opposed to the Creatures is taken essentially not personally but when it is put with another person of the Godhead it is taken personally Our Father that is O Lord God thou art the Father of our Lord Jesus Christ and in him our most merciful Father by Adoption and Grace yet here again observe That we do not here pray to the Father onely but to the whole Trinity yet as the first Person is the eternal Fountain of the Deity we pray to the Father by the Son through the Holy Ghost nor may it seem strange that Christ who as he is Man is our Brother and is not ashamed to call us his Brethren Heb. 2.11 is called our Father for as he is God he is our Father and therefore called The Father of Eternity Isa 9.6 Christ by this word Our
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
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
ceremonial Worship had a respect and were referred unto Christ as the Sacrifices Immolations Altars Temple yea the Kingdom also and the Kings were a Type of the Kingdom of Christ Christ our Mediator is said to be man perfectly just fulfilling the Law four ways 1. By his own Righteousness performing such perfect obedience as the Law required 2. By paying sufficient punishment for our sins 3. By fulfilling the Law in us by his Spirit when he regenerateth us by it 4. By teaching it and by purging it of errors and corruptions Why Intercession for us to the Father is proper onely to the Son 1. Because himself living on earth in the time of his flesh was made a Suppliant and a Sacrifice for us unto the Father 2. Because he earnestly will according to both Natures that the Father for his Sacrifice once accomplished on the Cross remit unto us our sins and restore unto us righteousness and life 3. That the Father looking upon the Sacrifice and will of his onely begotten Son receiveth all Believers into his grace and favor Christ our Mediator is a Reconciler of God and men Now to Reconcile signifieth 1. To make Intercession or intreaty for him who offendeth unto him who is offended 2. To make Satisfaction for the injury offered 3. To promise and to bring to pass that the party who hath offended offend no more for except this be brought to pass and effectuated the fruit of the Intercession is lost 4. To bring them to an Atonement and Agreement who were before at enmity The Office of a Mediator being to deal with both parties both the offended the offender with God the party offended our Mediator had necessarily to do these things viz. 1. To make Intercession for us and to crave pardon of him for our faults 2. To offer himself for to satisfie 3. To satisfie indeed the Justice of God by suffering for our sins punishment sufficient though Temporal 4. To crave and obtain of God that he would accept of this satisfaction as a price of sufficient worthiness for which he would account us children pardoning our sins 5. To be our Surety that at length we will leave off to offend him by our sins without this Suretiship Intercession findeth no place with men much less with God With us the parties offending our Mediator doth these things 1. He is the Messenger or Ambassador of God the Father to us to shew or open this Decree of the Father That he doth present himself to make satisfaction for us and that God will for this satisfaction pardon us and receive us into favor 2. He doth perform this satisfaction by pouring out of his own blood 3. He doth impute and apply that satisfaction unto us 4. He doth cause us by giving his holy Spirit unto us to acknowledge this so great a benefit and to embrace and not reject it 5. He doth by the same Spirit cause us to leave off to sin and begin to be conformable to Gods Law that is he doth regenerate us and restore the lost Image of God in us 6. He preserves maintains and shields us in this Reconcilement against the Devil and all our Enemies yea against our own selves lest we revolt again 7. He glorifies us being risen again from the dead and so perfects our Salvation It was necessary that our Mediator should be true Man for these Reasons 1. Because it was Man that sinned 2. That he might suffer death 3. That he might help and relieve our infirmities 4. That he might be our Brother and our Head and we his Members Heb. 2.14 5. Because of Gods Justice and Truth It was requisite that our Mediator should be true God for these Reasons 1. That he might be able to sustain the infinite wrath of God or grievousness of punishment which should be temporal yet equivalent to eternal pains 2. That his punishment might be a sufficient and full worthy Merit and Ransom for the purging of the sins even of the whole world and for the repairing of that righteousness and glory which they had lost 3. That he may restore by his forcible operation and power the Image of God in us 4. That he should make known unto us the Secret Will of God concerning the receiving of Mankinde again into favor Job 1.18 5. That he might give the Holy Ghost by whom he might bestow on us maintain and perfect in us the Benefits purchased by his death as Remission of Sins Righteousness New-obedience and life everlasting Joh. 15.26 Meer man or any creatures could not have wrought out our delivery for these Reasons 1. Because the Justice of God doth not punish in other creatures that which man hath committed 2. No creature could sustain temporal punishment equivalent to eternal 3. He who is himself defiled with sin cannot satisfie for others 4. Because the punishment of a meer creature would not be a price of sufficient worthiness and value for our delivery 5. Because the delivery of man is wrought after a sort also by Regeneration The Benefits of the Mediator viz. 1. Our wisdom 1. Because he is the matter or subject of our wisdom 1 Cor. 2.2 2. Because he is the Cause or Author of it and that three ways 1. Because he hath brought out of the Bosom of the Father the Doctrine of our Redemption 2. Because he hath ordained and doth preserve the Ministery of the Word 3. Because he is forcible and effectual in the hearts of the chosen making them yield their assent to the Word or Doctrine 2. Our Righteousness that is our Justifier for in him our Righteousness is as in the subject 3. Our Sanctification because he doth Regenerate us by his holy Spirit 4. Our Redemption because he finally delivereth us The Theanthropeity of Jesus is of this fourfold use viz. 1. That as often as this Name comes in our mindes we may think our selves without Jesus to be a people utterly lost 2. That we may be admonished to seek Salvation from him alone for Jesus is the onely Son of God 3. That we may oppose this Name to Despair to the greatness of sin to our own unworthiness and to the power of the Devil 4. That we may know that in this Name is compendiously contained the whole Gospel The duties to be performed by us to shew our faith in Jesus Christ 1. A thankful admiration of this unspeakable favor of God in giving Christ unto us 2. An humbling of our selves to seek the good one of another as Christ did for ours 3. To be lifted up in heart to heaven where our Nature sits at the right hand of God 4. To yield all due reverence to this Lord and gracious Jesus of ours There is but one Mediator 1 Tim. 2.6 and the Reason is Because the Son onely is Mediator and can perform the Office of the Mediator and there is but one onely natural Son of God therefore the Papists will one day sadly finde themselves mistaken And this Christ
and Impassible and such like For the proof of his Divine Nature or that the Eternal Son called The Word is another Nature from the Flesh taken and a subsistence even before the Flesh born of the Virgin reade Joh. 1.14 Heb. 2.14 16. 1 Joh. 4.2 who being in the form of God took on him the form of a Servant Phil. 2.6 In the Beginning was the Word and the Word was with God and that Word was God Joh. 1.1 Many other are the quotations of Scripture to prove his Divine Nature as Psal 2.7 Acts 13.33 Heb. 1.5 Joh. 17.3 Matth. 1.23 Heb. 1.3 Joh. 2.19 1 Tim. 3.16 Joh. 6.51 1 Pet. 3.19 as also his Humane Nature Rom. 1.3 9.5 Luke 1.31 Heb. 2.11 Luke 1.42 2.7 Gal. 4.4 3.16 Heb. 2.16 Mat. 26.38 Luke 2.52 Joh. 10.18 Luke 23.46 1 Cor. 15.21 Eph. 5.30 4.12 16. Joh. 5.56 Rom. 8.11 Gen. 3.15 49.10 Isa 7.14 Matth. 10.18 23. Luke 1.27 31 34. 2.40 Mat. 4.2 Joh. 4.7 19.41 Mark 4.38 Mat. 27.50 Mark 15.37 Luke 23.46 Joh. 19.30 33. 2. That these two Natures make but one person in Christ or that in Christ are two perfect Natures whole and distinct and double properties also and operations natural but one person for it was requisite that one and the same should be Mediator both by Merit and by Power But they who make two persons make also two Christs with Nestorius the one a Man passive and crucified the other God not crucified and onely assisting the Man Christ by his Grace But this Heresie hath been long since confuted and condemned And that the Divine and Humane Natures of Christ are united in one person accordeth with the holy Scripture Joh. 1.14 Mat. 3.17 Eph. 4.10 1 Tim. 2.5 6. for his Humane Nature was at once both formed and assumed of the Word into unity of person and made proper unto the Word before or without which assumption or personal union it neither was nor had been nor should be Some Hereticks of old have proudly said That of the substance of the blessed Maid Christs flesh ne're formed was but that 't was brought Down from Heav'n into her womb others thought He had not true and real flesh indeed But in appearance onely Be 't our Creed To believe he was true God true Man one Onely natural Son of God alone Two Natures whole perfect distinct to be One undivided personality §. 5. Suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell THis Pontius Pilate was a Heathen Judge set over the Province of the Jews by the Roman Emperor under whose Government Christ began to execute his office for which he was sent and continuing therein and working Miracles was spitefully entreated of the wicked Jews for the space of three years and upward then villanously betrayed by one of his Disciples apprehended abused and crucified being full Thirty three years of Age and upward though his certain Age is not infallibly set down by any Dead that is On the Cross he gave up the ghost was after pierced to the very heart so that water and blood came out and being found certainly dead he had not his legs broken as theirs were who had been crucified with him And Buried that is for the more certainty that his Spirit was departed out of his body and as for the confirmation of his death so for the mystery of our not onely death but burial unto sin figured thereby he was taken down from the Cross and laid in the Grave or Sepulchre Now it is one thing to believe that Christ suffered another to believe in Christ which suffered for that is onely to have an Historical Faith of Christs Passion without reposing any confidence therein but this is to believe not onely that Christ suffered but also to repose and place our trust and confidence in Christs Suffering and Passion For the right apprehension of the suffering of Christ being God-Man know That the Deity simply considered in it self and by it self could not dye but that person which was God both could and did dye For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature and uniting them together without confusion alteration distraction separation in one person that which is done by the one Nature is done by the person in which respect the Scripture often attributeth the Suffering of Christ to the other Nature 1 Cor. 2.8 Acts 20.28 And though the Divine Nature of Christ suffered not yet did it support the Humane Nature and added dignity worth and efficacy to the suffering of that Nature yea it had also proper and peculiar works as to Sanctifie his Humane Nature to take away our sins to reconcile us to God and the like And this must be cautiously observed by us for a Rule That Christ is not dead for us except we be dead to sin neither is he risen again for us except we be risen again to newness of life And take this for a most sure Principle That we are not Redeemed except we be Sanctified for he did not Redeem us from sin that we should commit it afresh and serve it again It is one thing to know that Christ dyed another thing that he dyed for us and it is one thing to discourse passionately of his death another to feel the operation thereof within us Labor therefore to be so affected therewith as that it may effectually prove thy death unto sin Christ descended into Hell for us when after the very time of his Passion he continued for a time in the state of the Dead and was under the power of the Grave This Article of Christs Descension into Hell is to be understood of the Grave not of his Souls going down locally into the place of the Damned not onely of those inexpressible yea unconceiveable torments which he suffered in his Soul under the eclipse of Gods favor yea under the fearful wrath of God which though in respect of us was to be eternal in him was made temporary having end because himself is Eternal and Infinite So that to believe in Jesus Christ which descended into Hell is to believe that Christ was for a time in the state of the Dead and held under the power of the Grave To believe in Christ which suffered is to believe 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake 3. That he felt the horrible and dreadful wrath of God whereby to make recompence for mine and others sins and to appease his wrath against Mankinde Mention is made of Pilate in Christs Passion for these Reasons 1. Because Christ would receive from the Judge himself a Testimony of his Innocency 2. Because it was requisite he should be solemnly condemned that all the world might know that he though innocent was condemned
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
4. That he is Just To leave my wicked ways and to restrain my self from sin 5. That he is merciful To turn unto him by Repentance 6. That he is Omnipresent To carry my self as in his Presence 7. That he is Omniscient To keep my heart upright before him continually 8. That he is Infinite To stand in awe reverence and fear of him The Vices repugnant unto the knowledge of God viz. 1. Atheism which is the Acknowledgement of no God 2. Ignorance or not knowing the true God and his Will 3. Errors conceived or false Imaginations and Opinions of him 4. Prophaneness which is a Regardlesness of God and of his special Service 5. Magick Sorcery or Witchcraft in such as desire the help of it as well as in those who use it 6. Superstition Soothsaying Observation of Dreams Divinations Signs and Predictions or Foretellingof Wizards 7. All trust or confidence reposed in the Creature 8. Idolatry whether Inward when another is worshipped then that one true God or when the Worship of God is given unto Creatures by Praying unto them Trusting in them or Setting the heart upon them which kinde doth properly belong unto this First Commandment or Outward when though the true God is worshipped yet after another maner then God himself hath prescribed 9. The contempt of God which is to know those things of God which are true but not to be moved thereby to love him Were all the Wisdom of the East in one Compris'd Couldst thou discourse with Solomon From th'Isop to the Cedar or of ought In Heav'n Earth Hell Couldst thou foresee a Thought And so prevent it or by strength of Brain When 't is thought Argument it back again Hadst thou all Arts and Sciences refin'd Couldst joyn East to West or divide the Winde Wer 't thou for Wisdom the Worlds Nource or School And knew'st not God thou wer 't a damned Fool. §. 2. Of Faith or Trust in God THe second Duty required in this Commandment is To Trust in the onely true God and in him alone to put all trust and confidence Psal 20.8 This is Faith by which whosoever is united unto Christ the same is Elected Called Justified Sanctified and shall be Glorified Joh. 3.36 5.24 By this Faith is not meant an Historical Faith as to know and think all those things to be true which are manifested from above either by Voyce or by Visions or by any other maner of Revelation and are taught in the Books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and Testimony of God himself firmly assenting to the truth of those things contained in the Scripture for the Authority of God that spoke them which Faith is good in it self but made ill yea sin by them that cannot apply it Thus Simon Magus is said to have believed Acts 13. By this Faith is not meant a Temporary Faith as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles to profess it and to rejoyce in the knowledge thereof and to glory therein for a time yet not for any feeling of Gods grace towards them but for other causes whatsoever and therefore without any true Conversion and final perseverance in the Profession of that Doctrine for this kinde of Faith is led as in a string with the commodities of this world and with them doth live and dye By this Faith is not meant the Faith of working Miracles which is a special gift of working Miracles that is a certain perswasion springing from an especial Revelation and Promise of God whereby a man firmly resolveth That some extraordinary or miraculous Work and contrary to Nature shall come to pass by Gods Power which he hath foretold and would have to be done in the Name of God and Jesus Christ 1 Cor. 13.2 which Faith so flourishing in the Primitive Church ceaseth in those days for that the Doctrine is now sufficiently confirmed so sufficiently indeed as he that will not now believe without a Miracle may stand for a Wonder himself But by this Faith is meant Justifying Faith wrought in the hearts of the Elect by the operation of Gods Spirit grounded on Gods Promises whereby we do undoubtedly believe that God hath freely forgiven us all our sins applying Christ Jesus in particular to be our Savior and Redeemer From this Faith Gods people can never finally and totally fall away howsoever it may be sometimes shaken obscured and eclipsed so as it may not so manifestly appear at one time as at another and this Faith is incident onely to the Elect Acts 13.48 For it is a principal Grace of God whereby man is ingrafted unto Christ and thereby become one with Christ and Christ one with him Eph. 3.17 By this Faith in Christ we are partakers of the Merit of the Death and Resurrection of Christ so as it is Satisfaction for us and Forgiveness of all our sins a special grace or habit infused into the Soul by the Holy Ghost whereby we are enabled to believe not onely that the Messias is offered unto us but also to take and receive him as a Lord and Savior Thus Justifying Faith cometh not neither proceedeth or ariseth out of the instinct of Nature neither out of sense or experience neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony it proceedeth from the Holy Ghost who kindleth it in our hearts by the Preaching of the Gospel Eph. 2.8 and confirmeth it by the use of the Sacraments Mat. 28.19 20. Now we are not said to be made Righteous through Faith onely or that we please God through the worthiness of meer Faith but because onely the Satisfaction Righteousness and Holiness of Christ is our Righteousness before God 1 Cor. 1.30 and we cannot take hold of it or apply it to our selves any other way then by Faith 1 Joh. 5.10 Yet Faith without Righteousness is Presumption as Righteousness without Truth is Hypocrisie And thus Faith is as it were an Addition of a New Light to Reason without which Reason is purblinde and begins to breed in the heart when the party begins to be touched in Conscience for his sins and hungers withal and thirsts after Christ and his Righteousness the first act of the understanding being to assent to the Truth contained in the Promises wherein Christ is offered and then the act of the Will to consent unto them that is to embrace them But before a man will be willing to take Christ the heart must be changed by God for none will take Christ upon Christs conditions till they be throughly humbled and have their hearts broken that know what the wrath of God is and have their Consciences awakened to see sin till they have been stung with a sense of their sins till they be heavy and have felt the weight of Satans yoke till then they will not come under the yoke
4. Justifying this is the true faith and this saves Historical Faith being an Assent of heart to the Truth of Gods Word is twofold 1. Infused which is wrought in us by the illightning Spirit of God and staying it self upon his Authority immediately relying thereon 2. Acquired which is produced by the light of Reason Discourse and created Testimony This is that which may be found in Devils Again Faith is twofold viz. 1. Legal when we believe the Promises or more specially the Threatnings of the Law which we are bound to believe 2. Evangelical when we believe the Promise of the Gospel applying it to our selves For the right understanding of Faith what it is these things are chiefly requisite to be known and seriously to be considered viz. 1. The principal Efficient Cause thereof which is the Holy Ghost Eph. 2.8 2. The Instrumental Cause that is the Preaching of the Word and use of the Sacraments 3. The Formal Cause that is a certain Knowledge and a sure and full Considence in Christ 4. The Object of it that is whole Christ and his Benefits promised in the Word 5. The Subject wherein it remaineth of Place where it is which is the Understanding the Minde and Will 6. The Maner how it Justifies viz. As an Instrument 7. The Actions of it which are these principally viz. To Reconcile or Justifie To Pacifie the heart To Purifie or Sanctifie 8. The Final Cause thereof which is 1. The Glory of God 2. Our Salvation Saving Faith comprehendeth these three things viz. 1. Knowledge or the right conceiving of the necessary Doctrines of true Religion especially of those which concern Christ our Redeemer 2. Assent when a man knowing this Doctrine doth further approve of the same as wholesom Doctrine and the Truth of God directing us aright unto Salvation 3. Application when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins and for the Salvation of our Souls Or thus In Justifying Faith these six things are necessarily required viz. 1. A true understanding of Gods Word so far as is necessary to Salvation Rom. 10.14 2. An Inward Assent and Consent unto the Word Joh. 17.17 Rom. 7.16 Isa 1.19 3. A Profession of the Word and true Religion not for any sinister respect Rom. 10.9 10. 4. An Approbation Joy Delight Love and affecting of this Word 5. A true and sound Application of Christ to our own particular selves Heb. 10.22 6. A continual Declaration of our Faith by the continual practice of good works Jam. 2.26 The order which God useth in working Faith viz. 1. He worketh on the understanding enlightning it by his Word as in all Fundamental necessary Points of Christian Religion so in these two especially 1. In the Misery of a natural man which the Law discovereth 2. In the Remedy thereof which the Gospel revealeth 2. He worketh on the Will and thereon also two especial Works viz. 1. In regard of mans Misery as to be pricked in heart grieved in soul for sin and wounded in conscience 2. In regard of the Remedy to desire above all things in the world one drop of the infinite Mercy of God and to give all to have Christ How the Holy Ghost worketh Faith viz. 1. By enlightning the minde that it may understand the Word 2. By moving the Will that it may assent unto the Word once understood 3. By putting an efficacy in the Law for though the Law be fit to humble a man yet is it no worker of Sanctification 4. By shewing the excellency and riches of Christ 5. By assuring us that these things are ours As in Faith there must be 1. The Understanding to apprehend Christ 2. The Will to accept and lay hold on him So therein are these things required 1. To know the Promises of Righteosness and Life Eternal by Christ 2. To apply the Promise with the thing promised which is Christ unto our selves How to apply Christ truly to our selves 1. Lay a Foundation of this Action that is in the Word and in the Ministery of the Word 2. Practice upon this Foundation that is to give our selves to the exercise of Faith and Repentance which stands in Meditation of the Word and Prayer for Pardon when this is done God gives the sense and encrease of his Grace When we resolve to Take Christ God gives us power and ability thereto but the rejecting of Christ is the greatest sin and none shall be so much laid to our charge at the Day of Judgement Let these Considerations move us to Take Christ 1. The Danger in not taking him 2. The Benefit in taking him 3. The Certainty of having him The things which must concur in the Will to receive take Christ viz. 1. There must not be Error Personae this excludes ignorant men that take not Christ indeed but in their own fancy 2. There must be the right Form of taking him as a renouncing of all things else This must be observed Christ must be taken onely and alone 3. There must be a compleat Will concurring to this Action which excludes all wishers and woulders 4. There must be a deliberate Will which excludes those that onely in a good mood would take Christ 5. The Will must be true and free excluding servile Fear in perillous Necessities or at times of Death c. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel which Position may be opened by the Answers made to these six Questions viz. 1. How this Righteousness of God saves Ans As Adams Unrighteousness condemns 2. How it is offered to us Ans By free gift as the Father gives his Land 3. To whom it is offered Ans To all that will accept it 4. Vpon what Qualifications Ans None as proexistent 5. How it is made ours Ans By Faith applying it to our selves 6. What is required of us when we have it Ans 1. To love Christ 2. To Repent 3. To part with all for him 4. To suffer for him 5. To do for him The reasons why the Righteousness of God is ours by Gift viz. 1. That no man might boast in himself but he that rejoyceth may rejoyce in the Lord. 2. That men may learn to depend upon God for it who will have no man challenge it as due for it is a meer Grace Rom. 4.16 3. That it might be sure to all the Seed even to Gentile as well as to Jew There is a double consideration to be had of Faith viz. 1. As it works As a Quality and so it hath nothing to do with Justification 2. As it Receives As an Instrument So it justifies and that not by altering the nature of sin that is by making sin to be no sin but by taking away the efficacy of sin that it doth not condemn us Daniels Lyons were Lyons still though God at that time took their fierceness from them
resteth secure for Salvation 2. A Spiritual Joy of heart in regard of the benefit of Faith 1 Pet. 1.8 2. A clear Conscience that is a faithful endeavor to approve our selves unto God by doing what is acceptable and avoiding what is offensive to his most excellent Majesty The ground of this clear Conscience is Love for a sense of Gods Love worketh love to God and it is always accompanied with a pure heart 1 Tim. 1.5 2 Cor. 1.12 These two things are especially Requisite as Helps to Faith 1. A faithful Remembrance of Gods Promises 2. A right Application of them For the right application of Gods Promises three things are to be observed viz. 1. The matter contained in them 1. General concerning supply of all good things and deliverance from all evil Gen. 3.15 22.18 Rom. 8.28 1 Cor. 3.22 2. Particular fit for our particular estates and needs and they concern 1. This life therin 1. Temporal things as 1. To Supply things needful 2. To Remove things hurtful 2. Spiritual things Jer. 31.33 c. Luke 11.13 2. The life to come for which heavenly and glorious things are promised Luke 23.43 1 Cor. 15.22 Phil. 3.21 Mat. 25.34 2. The kinde or quality of them viz. 1. Absolute which God hath simply and absolutely determined to accomplish even as they are propounded so all saving and sanctifying Graces being absolutely necessary to Salvation are promised to all Gods children 1 Cor. 1.5 and eternal life Joh. 10.28 2. Conditional which are no farther promised then God in his wisdom seeth to be most for his own glory and his childrens good and are no otherwise to be prayed for by us Thus conditionally are promised 1. All Temporal Blessings which Lazarus an holy man wanted Luke 16.20 2. Freedom from all Crosses and troubles what Saint hath not had his part in some of them 3. Freedom from all Temptations as our Head was tempted so have his members been from time to time 4. Less principal Graces which are called Restraining Graces These the Spirit distributeth severally 1 Cor. 12.8 Not all to every one some to one some to another 5. The measure of sanctifying Graces for though every Saint hath every saving Grace in him yet have they not all a like measure some have a greater and some a less 3. The maner of propounding them 1. Expresly declared and they are either Generally propounded to all Or Particularly applyed to some particular persons 2. By consequence imployed in the Examples Prayers of Saints 1. By those Blessings which they have enjoyed 2. By those which they have prayed for in Faith and obtained Our laboring to strengthen Faith is of much use to us especially these three ways 1. In getting Assurance of Pardon after some sin is committed 2. In Conflicts with strong Lusts 3. In want of Spiritual Graces The use of Faith in Prosperity viz. 1. It maketh us acknowledge That it is the Lord who hath so disposed our estate 2. It maketh us rest upon God for the time to come that all shall go well with us for Faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not accomplished Faith hath also a double use in Adversity viz. 1. It upholdeth us in the present distress when else we know not what to do 2. It maketh us patiently wait for deliverance Hos 6.1 2. for God having promised to give a good issue Faith resteth upon it even as it were now and already accomplished The Vices repugnant unto Faith and forbidden in this first Commandment viz. 1. Unbelief which assenteth not to such Doctrine as is heard and known concerning God 2. Doubtfulness which neither stedfastly assenteth to it nor altogether gainsays it 3. Distrust which applyeth not unto it self the knowledge which it hath of God and his Promises and doth through fear of Gods forsaking us surcease the doing of that it should do 4. A Dissembling or Hypocritical Faith 5. Temporary Faith or a Revolting from Faith 6. A Tempting of God stubbornly and proudly provoking him to anger 7. Carnal Security without thinking of God his Will or our own miserable estate under sin Faith doth the Sun in 's Zenith far out-shine Inflames with Love and makes us all divine Cancels our Debts makes all our Reck'nings ev'n Takes wing at Christ and flies us up to Heav'n Lifts us above the World and does advance Hope ' yond Hope and rests us in Assurance Which first sucks life from Faith returns back then The sap much stronger to the Root agen He that hath Faith hath Heav'n onely does stay To take a Death and Cross or two in 's way §. 3. Of Humility HUmiliation is the fruit of Faith and the first effect whereby Faith which lies hid in the heart doth appear And in the very instant when a sinner begins truly in heart and conscience to humble himself before God he is then entred into the state of Salvation Now if a man finde himself hard-hearted and of a dead Spirit so as he cannot humble himself as he ought or as he would such persons if they humble themselves must be content with that Grace which they have received for if thou be truly and unfainedly grieved for this That thou canst not be grieved thy Humiliation will be accepted And though it may be thou art more humbled and hast a greater grief for an earthly loss then for thy committed sins yet mayest thou even then be truly humbled and grieved for thy sins too because the one is a bodily natural and sensible loss and the other a supernatural insensible and spiritual Now sensible things do more affect and urge the minde then the other The heart of man cannot be lifted up in Assurance of Gods favor to the apprehension of heavenly things unless it be first abased by true Humiliation brought to nothing in it self To this must be added Faith for in the practice of a Christian life the duties of Humiliation and Faith cannot be severed Till the heart be throughly by Humiliation prepared by being broken with the sight of sins and Gods wrath Christ and the Gospel is preached to it in vain and though some drink in the Truth of the Gospel with their Education yet such usually hold not out without also sound Humiliation Thus by the Spirit of Elias is meant a sharp Ministery to shew men their sins that they may be throughly humbled and prepared else they will never take Christ so as to keep close to him for without sound Humiliation sin is not accounted the greatest evil nor Christ the greatest good We cannot love Christ till upon the consideration of our sins we are humbled for them and are become poor in Spirit and then the Lord regards us highly and will raise us up but the want of sorrow for sin is a greater Argument of the want of love to Christ then the sin it self Now Humiliation is not required as a Qualification antecedent and precedent to
the pardon of our sins for no Tears of ours can give Satisfaction beside Judas the Reprobate had it but it is required as that without which we will not come to Christ Now the taking of Christ is nothing else but what we call Faith and Faith is nothing else but when these two things concur That God the Father will give his Son and freely offers Righteousness and we receive this Righteousness taking Christ for our Husband our King and our Lord. And when we are truly entred into the state of this Humiliation we shall not fail of that Humility required in this Commandment for we shall then acknowledge all those good things which are in us and done by us not to come from any worthiness or ability of our own but from the free goodness of God we shall then by the acknowledging of Gods Divine Majesty and our infirmity and unworthiness subject and submit our selves unto God to give the glory of all good things which are in us to him alone We shall then truly fear God We shall then acknowledge and bewail our own defects and vices we shall not then covet any higher place or condition we shall not then trust in our own gifts but in the help and assistance of God we shall then hold our selves contented with our own Vocation and Calling we shall not then despise others in comparison of our selves neither let or hinder them in the discharging of their duty but acknowledge that others also are and may be made profitable Instruments of Gods glory and therefore give place and honor to them we shall not then attribute to our selves things above our force and power we shall not then affect any one excellency above others neither shall we then murmure against God if we fail of our hope or if we be despised but in all things ascribe the praise of Wisdom and Justice unto God Let no man therefore presume above that which is written For who hath separated thee or what hast thou that thou hast not received 1 Cor. 4.6 God resisteth the proud but giveth grace to the humble 1 Pet. 5.5 Whosoever shall humble himself as this little childe the same is the greatest in the kingdom of Heaven Mat. 18.4 And this is that Humility required in this Commandment and him in whom it is the Lord will exalt in due time 1 Pet. 5.5 The Vices repagnant to Humility viz. 1. Pride and Arrogancy which is to ascribe our gifts not unto God but to our own ability and therefore to stand in admiration of our selves and gifts not to acknowledge our wants or bewail our defects to be ever aspiring to some higher place or calling to attribute to our selves those things which we have not to overlook our poor Brethren to be guilty indeed of all those Vices from which the humble man was even now said to be free 2. A feigned Modesty or Humility which is a double Pride and it is to hunt after the praise and commendation of Humility by denying of those things outwardly which yet a man doth in his minde attribute unto himself either truly or falsely and by refusing of that honor which he desireth above the peace of a good Conscience and covertly laboreth to compass Going to take a Survey of my Sins I heard a voyce which sadly said Who brings Help to my wounded Soul And having cry'd At least a heart-full of Tears Faith apply'd A precious Soveraign Salve but said It came from far cost dear and therefore praid He would esteem it highly Then me thought He somewhat else in dust and ashes sought What it should be I ask'd Hope who stood by And Love reply'd it was Humility §. 4. Of Patience PAtience is the knowledge and acknowledging of Gods Majesty Wisdom Justice Power and Goodness resolving through a confidence in Gods Promises and so in hope of Gods assistance and deliverance to obey God in suffering those evils and afflictions which he sendeth on us and willeth us to suffer and herein not to murmure against God or do any thing against his Commandments but by this knowledge and full perswasion of Gods good will and pleasure herein To comfort our selves in our distress and to Pray in Faith and Wait in Hope for his deliverance Humility and Patience belong unto this first Commandment not onely because they are parts of that internal obedience which God requireth immediately to be performed unto him but also because they follow and accompany the true Knowledge Confidence Love and Fear of God as necessary effects of the same For in cases of Distress of Persecution and Affliction we must not live by feeling but by Faith for Afflictions are Pledges and Tokens of our Adoption if we make the right use of them Heb. 12.7 And when God defers deliverance he doth it upon great and weighty causes and considerations best known unto himself for in his Wisdom he hath set down certain and unchangeable Times for the accomplishment and issue of all things that are And indeed there is a necessity of having this godly vertue of Patience for we need many afflictions because the corruptions of the heart are of diverse sorts and we need long afflictions because sin is very natural yet there may be good in that evil we suffer and in the worst dangers there is somewhat that makes the godly trust in God that keeps them up from sinking A sound Spirit will bear any Affliction and therein is a Christian happy for God loves us tenderly in Affliction whence the difference between the Saints and others in the same Afflictions is That though the same Afflictions befal both yet God hath respect to his in it not to the others Jer. 24. The wicked though prospering yet stand in slippery places the godly though afflicted are built on the Rock Christ To prosper in sin is the miserablest condition in the world for when the wicked are not interrupted in their course God hath a purpose to destroy them as Hophni and Phineas Prosperity hurts evil men yea and as much as Affliction doth good to the godly Evil men may prosper and good men be crossed many times not prospering in their business and that in those things which they do according to Gods Will as in the success of Pauls Ministery at Macedonia and the Disciples jeopardy on the water though they were there on Christs command Thus the Lord dealeth promiscuously with good and bad in outward things that we may not know where to have him in his ways and actions which are past finding out therefore we must not judge by Gods outward proceeding till he hath finished the work nor murmure at his Providence or prove impatient under the smart of any Affliction whatsoever For the Afflictions of the godly are not punishments and satisfaction for their sins but onely fatherly chastisements and the Cross whereby they are brought to Humility To the wicked they are indeed a punishment which is either Destruction or Torment inflicted by
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
Scripture 1. For the thing hoped for Tit. 2.13 Eph. 1.18 2. It signifies the person we hope in Psal 46.1 3. It is taken for the Object of our hope which is onely good things to come Col. 1.5 4. For the certainty of future glory Rom. 5.4 5. 5. It is taken for a Theological vertue by which we hope 1 Cor. 13.13 Hope is twofold 1. Counterfeit as 1. Such as Papists have grounded upon their own Merits not on God 2. Deceitful such as ignorant Christians on their Death-beds presume to have 3. Of those who put their hope in men wealth c. or partly in these partly in God 2. True sound and saving which is the gift of God wrought in our hearts by his Spirit that we being perswaded by Faith of Gods Goodness Truth Fidelity and Power do wait with patience for the fulfilling of his Promises especially that main Promise of Salvation in the life to come The grounds of Hope are the full perswasion of 1. The goodness of God which is 1. General to all to just and unjust Psal 145.9 1. Special whereby in a more special maner he is good to the faithful which is 1. Unchangeable Rom. 11.29 2. Invincible the Devil nor his Instruments cannot hinder it 3. Everlasting because it never fadeth but endureth for ever 2. The Truth of God which is considered 1. In God himself 3 ways 1. In his Essence by which he is truly Existent 2. In Quality by which all spoken of him in Scripture is most true 3. In Operation by which all his works are agreeable to his Nature most truly good void of all falshood Rev. 15.3 Psal 111.7 2. In his Word which is most pure and holy as himself it is Truth it self Joh. 17.17 For it is 1. The Word of God who is Truth it self 2. It containeth no falshood onely that which is true 3. It is a special means to bring us to the knowledge of the Truth 3. The fidelity and faithfulness of God Psal 89.34.28 Tit. 1.9 4. The Power and Omnipotency of God being able to perform his Promise Rom. 4.21 To the right maner of the exercise of Hope is required 1. Patience towards God and man Luke 21.19 Heb. 10.36 2. Assurance it is Faith and Hope's nature to be certain we must hope assuredly for the Promise Thus Abraham Rom. 4.20.21 3. Earnestness which is a fervent desire of the Soul looking and earnestly expecting the day of Christ and the accomplishment of the Promise 4. Chearfulness which is an inward rejoycing in the heart proceeding from the perswasion of participation of Celestial glory in the world to come 5. Continuance and perseverance even in the midst of the most dangerous and comfortless Afflictions Isa 26.4 Our Hope must be stedfast immoveable and continual for these Reasons 1. Because the Malice of the Wicked the Temptations of Satan the Scoffs in the World and the Corruption of our Nature are continually seeking our destruction 1 Pet. 5.8 9. 2. Because the Lord hath given us the Victory over Sin Death and Hell through our Lord Jesus Christ 1 Cor. 15.17 18. 3. Because the Promise is made to none but those that endure and hold out unto the end Mat. 24.13 4. Because unless our hope be constant we are none of Gods children none of his Spiritual Temple neither doth God dwell in our hearts by his Spirit Heb. 3.6 Hope is the Helmet of Salvation 1 Thess 5.8 which is thus applied to Hope for these Reasons 1. Because Salvation is the main end of our Hope that which above all other things we wait for when we come to the possession of it then hath Hope her end and period 2. Because it is a special means of attaining to Salvation we are saved by Hope Rom. 2.24 This is that Cord whereby we hold fast to all Gods Promises which will not be let go until we enjoy Salvation 3. Because it herein differs from the Hope of Worldlings which reacheth no further then to the things of this life therefore when they dye their hope perisheth Prov. 11.17 The two special and principal Properties of Hope viz. 1. Assurance in regard whereof Hope maketh not ashamed Rom. 5.5 Disappointeth not therefore it is worthily termed The Anchor of the Soul both sure and stedfast Heb. 6.19 2. Patience for if we hope for that we see not we do with patience wait for the accomplishment of it Rom. 8.25 1 Thess 1.3 Some men have neither Faith Hope nor Fear as 1. Atheists that have some vain Hope but no Fear 2. Devils and desperate men that have some Fear but no Hope 3. Presumptuous men who have but a shadow of Faith How Hope is gotten preserv'd and well used 1. It is gotten by the same means that Faith is for it is the Daughter of Faith The means which beget Faith do immediately hereupon beget Hope 2. It is preserv'd 1. By a due consideration and full perswasion of Gods Promises As 1. His Free-grace 2. His Infinite Power 3. His Infallible Truth 4. His Unsearchable Wisdom 2. By a faithful Remembrance of Gods former dealings specially with our selves whereof we have two notable Examples one of Jacob Gen. 32.10 the other of David 1 Sam. 17.37 3. It is well used 1. By casting the Anchor of Hope on a sure ground Heb. 6.19 which is Gods Promise revealed in his Word 2. By fast fixing it on that sure ground that is when his Promises are stedfastly believed 3. By often setting and fixing it anew by oft renewing the hold that is by meditating again and again in those Promises which we have known and believed and oft calling to minde Gods former benefits and performance of his Promises Hope is very necessary in these four respects 1. In regard of the time which God hath set down for the accomplishment of his Promises which time is oft both unknown and long dated though the time be of God certainly determined so as it cannot be prevented Joh. 7.30 nor shall be over-passed Heb. 2.3 yet it is not always made known unto us Mat. 13.32 Acts 1.7 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of Gods Promises Israel may be a sad witness hereof ere they enjoyed the promised Canaan 3. In regard of the Scoffs and Reproaches of the wicked as when the accomplishment of the Promises is deferred 2 Pet. 3.4 also in time of Affliction Psal 42.10 and in the extremity of Affliction Psa 3.2 4. In regard of our own weakness for we are very prone by Nature to think That God remembers not his Promises especially if he delay their accomplishment or bring us to any straights and seem to hide his face God draweth the Will to Take Christ and so the Mind to Hope in the Promises by these 3 means viz. 1. By being perswaded what the miserable condition of man is that is not yet come to Christ that is not yet in him nor partaker of
of God for they are his Image differing onely in degrees The sincerity of our love to the Lord may be known these two ways 1. By our even carriage towards him not sometimes for him and sometimes for our lusts 2. By our constant carriage by our continuance and holding out in his service yet daily infirmities break not the Covenant so long as our hearts are sincere and we take not another husband that is love not any lust more then Christ Reasons or Motives perswasive to love the Lord viz. 1. The Commandment of God The Exhortations of the Prophets and Apostles Deut. 6.5 Mat. 22.37 Mark 12.30 2. The Examples of the holy men of God Prophets Apostles Martyrs c. as Abraham Gen. 12. Josh 23. Peter Joh. 21. 3. The Excellency of it for it knitteth and bindeth all other Vertues together yea he that loves is in God and God in him 4. The Profit of it for all things work together for the best to those that love God Rom. 8.28 5. The Necessity of it for without love all other Vertues and rare Perfections profit us nothing 1 Cor. 13. 6. It sets a Price on all we do be it never so small be it but a Cup of cold water given in love 7. We lose not by this love which is contrary to all other loves even in that 8. The Lord is Worthy of our love for all Excellency is in God and he is wholly delectable 9. The consideration of the Greatness of God might command our love yea seeing this great and mighty God is a suiter to us for it 10. The easie Conditions he requires of us for he might have commanded us to offer our children in Sacrifice and our bodies to be burned in being our Soveraign Creator and we his Creatures 11. God hath planted this very Affection of Love in us for this very end and doth he then call for more then his own 12. We have engaged our selves to love the Lord being Baptized in his Name nay he hath bought us too and loves us yea so as he gave even himself for us Doth not this deserve Love O consider this all ye Adulterers that divorce your selves from Heaven to be enamored with Hell and your own Damnation What lieth in the understanding between God and us that hinders Love for Love uniteth 1. Temptations to Atheism 2. Temptations to think that the Scriptures are not true 3. Temptations to think amiss of God in any thing 4. Temptations to doubt of the favor of God The two main Impediments of our love to Christ 1. Strangeness for it dissolveth Love breeding Ignorance and Fearfulness but a truly grounded holy Boldness is the Parent and Nurse of Love 2. Uncircumcision of heart or worldly-mindedness Deut. 30.6 that is worldly Lusts worldly Cares worldly Desires when they abound in the heart The Means to enable us to Love the Lord viz. 1. Labor to know him Beseech the Lord to shew himself to thee for till then thou wilt never love him 2. We must labor to know our selves We must consider our sins what we are what hearts we have what lives we have led 3. We must labor to get the Assurance of Gods special Love to us the two notes whereof are these 1. The Love of our Brethren for then we love God and then he loves us 2. Our love of God for whom God loves to them he gives his grace to love him again 4. Prayer for it is a lovely Suit and think you that if we request to love him he will deny it us surely no Jam. 1.17 5. A careful and diligent Hearing of Gods Word with continual Meditation on the same whereby we attain to Faith which inflames us with Gods love towards us and thereby stirs up again our love towards God 6. We must labor earnestly that the Spirit of God may dwell in our hearts Love is a fruit of the Spirit Gal. 5.22 7. The continual Meditation of Gods wonderful works and of his infinite benefits which by the death of his onely begotten Son he bestowed so freely on us The love of our Neighbor is said to be like unto our love to God for these Reasons 1. Because that Commandment of loving our Neighbor is opposed unto the Ceremonies 2. Because the Obedience of the First Table is the cause of the Second 3. Because the breach of the Second Table doth as well deserve eternal punishments as the breach of the First 4. Because it appertaineth to the Moral Worship which is described in the First and Second Table 5. Because of the Coherence of both for that neither can be observed without the other 6. Because one is the Author of both 7. Because both of them contain our whole Obedience The maner how we must love men viz. 1. It must be as Christ hath loved us Eph. 5.2 not in equality but resemblance and conformity 2. We must love our Neighbor as our selves Mat. 22.39 3. We must love them as the same Members of the same body love one another Rom. 12.4 5. Our love must be conformable to Christs love The maner whereof was this viz. 1. Christs love was Free without constraint not for any Merit in us 1 Joh. 4.19 2. His love was a right and True love he loved us not to profit or benefit himself but onely us 3. His love was Discreet he loved our persons not our sins 1 Cor. 13.5 6. 4. His love was Vehement he gave himself to the death for us 1 Joh. 3.16 5. His love was Fruitful shewing it self in the effects thereof Jam. 2.15 16. 6. His love was Constant Joh. 13.1 True love doth never fall away 1 Cor. 13.8 7. His love was General to the Poor as to the Rich to his Friends to his Foes Mat. 5.44 That we may know how to love our Neighbor as our selves we must know that Self-love is twofold 1. General which is Natural Love whereby every one seeketh his own good and preservation This kinde of love in it self is not evil the order thereof being rightly observed 2. Special which is 1. Carnal whereby a man preferreth the benefit of his Body and Flesh before the good of his Soul and Spirit 2 Tim. 3.2 This is a Mother-sin 2. Spiritual whereby a man preferreth the good of his Soul before all things in the world That we may know how to love our Neighbors as fellow-members we must know That 1. One Member of the Humane Body doth not envy another which hath not the same office with it 1 Cor. 12. 2. One Member doth not appropriate his Office to it self but communicateth it to the good of all 3. One Member of the Body being hurt of the other doth not revenge it self upon the other Members 4. One Member suffereth with another and rejoyceth with another Rom. 12.15 5. One Member of the Body exposeth it self to danger for the defence of another The Properties of true love to our Brethren 1. It must be in Adversity as well as
out Hypocrites have no sound hearts and therefore they must needs at length be made manifest 2. Because a lyar will one time or other miserably forget himself and every Hypocrite is a lyar because he speaks one thing with his mouth and entertains another in his heart therefore doth the Apostle joyn them together They speak lyes in hypocrisie 1 Tim. 4.2 Moral Honesty being of near relation to Hypocrisie observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith is the sanctifying Spirit but the cause of the Righteousness of Moral Honesty may be goodness of Constitution and Ingeniousness 2. The Righteousness of Civil Honesty in outward actions may make a colourable pretence of Piety but hath many secret relations to by-respects but that of Faith hath in all actions for the main scope and principal end onely the glory of God 3. That of Faith doth labor religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man and in all the parts and special Duties of Godliness and Obedience but Civil Honesty wanders in the generalities of Religion 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort and a good Conscience before God but Civil Honesty is fully satisfied with Credit and Plausibleness among men 5. Civil Honesty makes no great conscience of small sins but the other makes resistance to all known sins 6. Civil Honesty doth not use to make opposition against the sins of the time but the other doth stand out for the honor of God unto the death The degrees of saving Faith which are peculiar to the children of God distinguish the Regenerate man from the state of the formal Hypocrite 1. A feeling and special approbation of the Word of Life and Promises of Salvation that with it he holds himself an heir of Heaven without it a childe of endless Perdition 2. A most fervent thirsting for the enjoyment of them enforced with groans unutterable and a gasping for it as the dry and thirsty ground for the refreshing drops of rain 3. An effectual Apprehension of them with a fast and everlasting hold 4. A particular Application of them closely and particularly to his own Soul 5. A full Perswasion of them being fully and truly perswaded by Gods good Spirit out of a consideration of his universal change that they are his own for ever 6. A Delight and Joy thence rising sound and unconquerable he lies down in peace that passeth all understanding he is filled with joy that no man can take from him he delights in the Grace apprehended as in a treasure far more dear then the glory of infinite Worlds yea or Life it self And from the power and working of this inward grace spring out Actions outward both in his general Calling of Christianity and his particular Vocation which by the Mercies of God are Faithful Constant Uniform Impartial Resolute Universal and Comfortable The Degrees of that Temporary Faith which the Formal Hypocrite may have viz. 1. He may be endewed with understanding and knowledge in the Word of God 2. He may be perswaded that it is divinely inspired and that it is most true 3. He may see clearly by the Law of God the grievous intolerableness of his sins and the heavy Judgements due unto them 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins 5. He may give assent unto the Covenant of Grace in Christ as most certain and sure and may conceive That Christs Merits are of an invaluable price and a most precious Restorative to a languishing Soul 6. He may be perswaded in a generality and confused maner that the Lord will make good his Covenant of Grace unto the Members of his Church 7. He may be troubled in minde with grudgings and distractions with reluctation and scruples before the Commission of sin Like Pilate before his Judgement on Christ and Herod before his beheading of John Baptist 8. After a sin committed beside the outward forms of Humiliation by the power of this Temporary Faith he may be inwardly touched and affected with some kinde and degree of Repentance and Sorrow which may sometimes prevent temporal Judgements as in Achab and with a slumbering and superficial quiet secure the Conscience for a time The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God 1. Suspiciousness an Argument ever of worthlesness and impotency for insufficiency is most suspitious That suspition by which a man doth cast the worth actions and affections 〈…〉 in his own mould and thinks every man obnoâ—â—â—â—â— to all the infirmities he findes in himself 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace For no man can see the actions of grace in another without the experience of the power of godliness upon his own Soul We may know whether we have sincerity or not by these signs 1. If we approve our selves to God in all things not to man 1 Thess 2.4 and seek to have the Testimony of a good Conscience 2. If we are ready to yield simple and absolute obedience to Gods Word though our reason be often ready to cross the same even to all Gods Commands Psal 119.6 3. If we Repent of all sin and not retain any one but hate sin unfainedly in our selves and others 4. If we truly humble our selves in the sight of God casting our selves down in his presence confessing our own vileness and unworthiness to appear before him Mic. 6.8 5. If we be confident in good Causes and couragious especially in time of peril Prov. 10.9 6. If we be constant and persevere unto the end in well-doing and be resolved never to give over a continued course of Piety till we have finished the course of our Life the pilgrimage of our Misery The infallible Marks whereby to discern the hollowest hearted hypocrite 1. His chiefest care is to seek the pomp and glory of the World to be highly esteemed of others and never regarding the glory of God or what he esteems of him 1 Sam. 15.30 2. Hypocrites are sharp-sighted and have Eagles eyes to observe the behavior and look into the lives of other men but are as blinde in regarding as backward in reforming their own Luke 18.11 Matth. 7.3 4 5. We ought to begin with our selves and end with others 3. They are more curious in the observation of the ancient Traditions of men of the Customs of their Fore-fathers and of Devices of their own then of the holy Statutes and Commandments of Almighty God like the Pharisees Mat. 15. who charge not Christs Disciples with breaking the Laws of God but with transgressing the Ordinances of men which themselves made as Necessary to the Worship of God 4. They are precise in Trisles and loose in Weighty Affairs they binde and lay such
Offences given in Maners when as they which profess true Religion lead lewd and wicked lives and thereby deny what they profess Rom. 2.24 5. Unlawful Christian slight in time of Persecution for though in some cases it may be lawful yet is Subjection simply to be yielded to the punishment of Magistrates for the better witnessing of the Truth though we do not alway tender obedience to their Commands Now to a lawful Christian flight in time of Persecution by a Minister of Gods Word or any other man whatsoever are required these eight Conditions that Gods Name may not be dishonored nor this Commandment broken viz. 1. When there is no hope of doing good by his abode in that place where the Persecution is but otherwise he may fly 2. If the Persecution be personal that is directed against his person particularly then he may use his liberty Publike Persecution is directed against the whole Church 3. If there be in the Pastor a moderation of minde for he must neither be overcome with excessive fear nor through over-much confidence 4. That the Pastor withdraw himself onely for a time not utterly forsake his Charge unless his person be chiefly aymed at in the Persecution 5. If after due tryal and examination he finde not himself sufficiently armed with strength to resist the Extremity 6. If he be expelled or banished by the Magistrate though the Cause be unjust 7. If God offer a lawful way or means of escape and does as it were open a door and give just opportunity to fly 8. If the Danger be not onely suspected surmised and seen afar off but certain and present That we may the better know how to avoid the dishonoring of Gods name by our unlawful flight take notice of the principal signs thereof 1. When God puts into a mans heart the Spirit of Courage and Fortitude whereby he is resolved to abide and stand out against the force of all enemies 2. When a man is apprehended and under the custody of the Magistrate 3. When a man is bound by his Calling or Ministery so as in it he may glorifie God and do good to his Church then he may not fly 4. When God in his Providence cuts off all lawful means and ways of escape he doth then as it were bid that man stay and abide Gods Name is most commonly abused by Swearing we will therefore now speak of Oathes and in the first place know that they are of two sorts 1. Of things past for the discovery of Truth 2. Of things to come for binding a Promise which if made unto God is called a Vow This will be touch'd in the close of this Commandment In an Oath which is of things past three circumstances are required without which the Oath is sinful and vain 1. That the thing whereupon we are about to Swear be not onely true but also that the Truth thereof be certainly known unto us 2. That the thing be of some weight as well to the glory of God as to the love of our Neighbor 3. That the Truth of that thing by any other means cannot be brought to light for otherwise the very Name of God is contemptuously used In an Oath respecting things to come are these five things to be observed 1. That the thing be of some importance for the reverence we have of God 2. That it be just and lawful that we call not God to witness what is contrary to himself 3. That it be in our power else we swear madly or hypocritically 4. That it be of things certain lest we swear with an evil conscience 5. That in time we perform it indeed though it should be never so much to our loss and hindrance There are four distinct things in every Oath 1. An Asseveration of the Truth 2. A Confession of the Omnipotent Presence Wisdom Justice and Truth of God 3. Invocation on God to give Testimony to the Conscience of the Swearer that he speaks but Truth 4. Imprecation whereby man bindes himself to punishment if he swears falsly That we may be careful as it is our duty to use an Oath aright we must consider these six particulars therein viz. 1. What an Oath is It is a solemn Appealing to God whereby we testifie that we speak Truth 2. Who is the Author of it That is God himself by whom alone we are to Swear 3. The parts of an Oath whereof it consisteth viz. 1. Confirmation of a Truth that cannot else be known but by our Oath 2. Invocation of Gods Name who is witness of the Truth and a Judge to be avenged of us if we lye 3. Confession that God punisheth Perjury either expressed or implied openly or secretly which Confession is threefold 1. A man confesses that which he swears is true in his Conscience 2. That God is a witness not onely of his outward action and speech but also of his particular Conscience 3. That God is an Omnipotent Judge of all and of him that sweareth able to justifie him if he swear truly or to condemn him eternally if otherwise 4. An Obligation binding us to the punishment if we perform not the Condition 5. Imprecation or Prayer to God for these two things 1. That God would be a witness with him that sweareth to testifie that he sweareth truly and according to his Conscience So did Paul Rom. 9.1 2. That God would become a Judge to curse him with eternal death if he sweareth falsly 2 Cor. 1.23 4. The form or maner that is to be observed in our Swearing that is 1. In Truth lest we make God a lyar which respecteth two things 1. The matter whereto we swear for God may not be called to be a witness to a lye 2. The minde of him that sweareth for his Oath must be according to his minde without fraud or deceit with intent to perform his Promises 2. In Justice or Righteousness lest we commit impiety which also respecteth two things 1. The thing sworn to which must be just and lawful and according to Gods Word 2. The Conscience of the Swearer for a man must not swear for a Trifle though the thing be true but either by the Authority of the Magistrate or upon some necessary occurrent of his lawful Calling for light matters are not a just cause of an Oath 3. In Judgement lest he be rash and heady even in so weighty a matter I say in Judgement 1. Of the Oath to know the nature of an Oath and to be able to judge of the matter whereabout he sweareth and also to discern rightly of the persons before whom of time place and other circumstances 2. Of his own Person to see in his Conscience whether he be fit to take an Oath and thereby to worship and glorifie God for the Fear of God and Swearing by his Name are joyned together Deut. 10.20 So that a prophane man that hath not the fear of God in his heart ought not to Swear 5. The Ends of an oath
which are the windows of the heart 2 Pet. 2.14 Isa 3.13 3. Of the Ears when we listen unto unchaste talk and shew no dislike to nor hatred of it 4. Of the Tongue when we take delight in unchaste speeches and filthy Ribaldry by which the hearts of others are corrupted and our own manifested to be so before Eph. 4.29 1 Cor. 15.33 5. Outward in Fact and this is called Sin finished whereunto all the former are as steps or degrees and in the end bring it forth as an end which they have conceived The hainousness of this sin of Adultery may appear by these particulars viz. 1. We sin against God by withstanding his Will in prophaning the holy Ordinance of Matrimony by making the members of Christ the members of an Harlot most ungraciously defiling those bodies which should be the Temples of the holy Ghost converting them into Stews 2. We sin against our Neighbor because this sin is not committed alone but we draw others to it also 3. We sin against the Wife or Husband of the married party by a most ungodly particular wrong 4. We sin against the fruit of our own body whom we brand with a Note of perpetual infamy Gen. 21.10 5. We sin against our own Families which are ruined by being defiled Beggery waits on Lust Job 31.12 6. We sin against the Places Societies and Kingdom where we live because we defile the Land and cause it to vomit out the Inhabitants Gen. 34.27 7. We sin against the Church of God by hindring the propagation thereof and causing it to be evil spoken of by others 8. We sin against our selves because we make our bodies the instruments of Sin and Satan infecting them with loathsom diseases here and plunging them together with our Souls into Hell hereafter 9. It is a sin committed against each person of the Trinity as 1. Against the Father whose Covenant is broken Prov. 2.17 2. Against the Son whose members are made the members of an Harlot 3. Against the Holy Ghost whose Temple is defiled and polluted 1 Cor. 6.19 10. The hainousness of this sin appears by the fruits thereof viz. 1. The Alienation of conjugal Affection which ought to be inviolable 2. The Devastation of the goods and estate of the Family 3. Provocations to unnatural wishes and practices of clandestine Murther 4. If not a gauling terrifying conscience then a seared one a hard heart a reprobate sense 5. The procuring of many loathsom diseases to the body 6. The execution of the fearful Judgements of God denounced against it if unrepented Adultery though never so secretly committed is surely punished of God and that for these Reasons viz. 1. Because the wrath of God is kindled against all such unclean persons Eph. 5.6 2. Because it appears to be a most grievous sin worse then Theft Prov. 6.31 32. 3. Because it defileth the Land not onely persons and houses but whole cities and countreys till all are become abominable Lev. 19.29 4. Because of our calling being Redeemed by God to serve him in purity and holiness all our days 1 Thess 4.3 4 5 7. The Reasons and Motives to avoid Fornication and lust viz. 1. Our Bodies are the Lords and must be serviceable unto him the body is not for fornication but for the Lord 1 Cor. 6.13 2. We thereby make void the glorious work of our Redemption The Lord for the body 1 Cor. 6.13 but Fornication and Sanctification can never stand together 3. Those Bodies shall Rise again not to glory but to shame if we here defile them with beastly lusts 1 Cor. 6.14 4. The Members of Christ that is the bodies of the faithful may not be made the members of an Harlot 1 Cor. 6.15 by profession we seem to be the members of Christ but by unchaste lust we pull our hearts from Christ and knit them to an Harlot 5. This sin is against the body whereas other sins are without the body 1 Cor. 6.18 but the Fornicator both useth and abuseth his own body and leaveth a proper blot and stain upon it making it both the instrument the subject and the object of sin 6. Consider the state and condition of mans heart by effectual calling it is the dwelling place and Temple of the Holy Ghost but by unclean lusts we make it a cage of all unclean Spirits Our body is the Temple of the Holy Ghost and destruction is threatned to the defilers of this Temple 1 Cor. 3.17 So that a Fornicator is also a Sacrilegious person 7. We are wholly Gods and not our own to do what we list or to dispose of our selves 1 Cor. 6.19 20. 8. We all desire to see God and to know his love in Christ for our comfort in this life and Salvation but without holiness and purity of heart we can never see God Heb. 12.14 9. If we suffer our hearts now to burn with fleshly lust we make an entrance in them for the burning of Hell fire for ever for these two alway go together Burning lust and Hell fire unless Repentance come between General Preservatives against this sin or the way to prevent Adultery viz. 1. To consider the near Union betwixt God and us so great is his Love as that he hath married us to himself and made us his Spouse therefore is he most jealous over us and in the very instant of impurity or uncleanness casts us off as the members of an Harlot 2. To consider that God is holy and pure and the Devil an unclean Spirit to whom he is joyned in fellowship that sinneth by uncleanness 3. To tye and binde our selves by Covenant and Vows from the occasions which as sparkles of fire do light upon the tinder of our corrupt Nature Job 31.1 4. Set a watch over thy heart that lustful thoughts proceed not thence Prov 6.25 5. Shut thine eyes Job 31.1 that they wander not after the beauty or properness of any ones person or on lascivious Pictures or on any other like allurements 6. Stop thine ears that they listen not to any enticements of others Prov. 7.21 7. Lock fast thy Tongue that it utter no unchaste and corrupt communication Eph. 5.3 4. 8. Seal up thy Lips that they delight not in wanton kisses Prov. 7.13 9. Manacle thy Hands that they use no wanton dalliance Prov. 6.29 10. Fetter thy Feet that they carry thee not near the place where filthiness may be committed Prov. 7.25 11. Have a care of thy company that thou be not defiled with others wantonness and uncleanness Eph. 5.7 12. See to thy Dyet that it be not inordinate and luxurious Gen. 19.33 13. Moderate thy Apparel that it be not garish and lascivious Ezek. 23.6 15 40. 14. Mis time not thy precious hours that they be not vainly and idly spent 2 Sam. 11.2 Special Preservatives for single persons against this sin viz. 1. To beat down the body and bring it into subjection to abstain from such meats and drinks as inflate and provoke to
Wrath of God the Destruction of his person the ruine of his House the loss of his Kingdom and the undoing of all his Posterity 1 Kings 21.16 The covetous man sees nothing in another without grief to himself the more he hath the more he thinks he hath not the fuller his Coffers are the emptier he judgeth them he as much wants what he hath as what he hath not the seasonableness of Weather and fruitfulness of Seasons trouble him because others partake of Gods Providence he prays for a Dearth or Famine that his commodities may sell for more then he values his Soul at he hates the Rich because he hath not somewhat they possess he hates the Poor because they crave away his Life As for Spiritual matters he counts Salvation it self not worth one years Extortion This Sin of Covetousness may be in the Poor as well as in the Rich when they use ungodly shifts and unlawful means to store themselves with Meat or Money or any other thing which is right Covetousness and when they murmure and grudge at their condition not bearing the burthen of Poverty patiently murmuring also at him that sendeth it for whosoever disdaineth his present state because it is not higher richer and better is covetous This was the sin caused the Rich man to forgo the Savior of Mankinde rather then his Temporal Possessions this makes it is as difficult a matter for the Rich to enter Heaven as a Camel the Needles eye this made Achan play the Thief this brought him to so fearful an end Josh 7.25 This brought the leprosie on Gehazi and Judas to his own Gallows Mat. 27.5 This is the occasion of all corruptions in all Professions in all Ages in all degrees of men indeed the very Root of all evil Thou shalt not Covet The cogitation or motion of the heart is of three sorts viz. 1. Some glancing or sudden thought suggested to the minde by Satan which suddenly vanisheth away and is not received of the minde The signs to know and distinguish these diabolical Temptations from the motions of our own Flesh may be such as these viz. 1. They are sudden and come into the minde without any object leading thereunto 2. They are often yea thousands of times iterated without intermission to the infeebling of the faculties of minde and body and weakning of the senses 3. They are motions oft horrible to Nature as to Murthers of others or ones self 4. They move to things unpleasing tedious and irksom 5. They are violent and enforce almost to the doing of that unto which we are moved 2. The Second is a more permanent Thought or Motion the which as it were tickleth and inveigleth the minde with some inward joy 3. The Third is a cogitation drawing from the Will and Affection full assent to sin Now we are to understand this Commandment of the Second sort of Motions onely for the First sort being a sudden thought suggested to the minde by Satan is no sin of ours but the Devils And the Third kinde which have consent of Will belong to the Five former Commandments In this Commandment are prohibited these and the like sins viz. 1. Concupiscence it self namely Original corruption in as much as it is hurtful to our Neighbor Jam. 1.14 2. Each corrupt and sudden cogitation and passion of the heart springing out of the bitter root of concupiscence Gal. 5.17 To this place appertaineth Satans suggestion if after the first offer it be entertained and received in the Closet of the heart 3. The least cogitation and motion the which though it procure not consent delights and tickles the heart Of this kinde are these foolish Wishes I would such a House were mine Such a Living Such a thing c. And hitherto may we refer all unchaste Dreams arising from the force of concupiscence Here are comcommanded 1. A pure heart towards our Neighbor 1 Tim. 1.15 2. Holy cogitations and motions of the Spirit 1 Thess 5.23 Eph. 4.23 3. A conflict against the evil Affections and Lusts of the flesh Rom. 7.22 23. 2 Cor. 12.7 That we may be the better preserved from this sin of coveting 1. Let us consider our unworthiness of those things we have of our own be they never so mean in respect of the superfluity of others 2. Let us consider the Providence of God which appoineth for every one as he seeth most fit and convenient 3. Let us consider the deceitfulness of our own hearts which for ought we know would not be fully satisfied did we enjoy what we covet 4. Let us shut our eyes against the beholding of tempting objects for by the outward senses the fire of concupiseence is kindled within us and withal let us ardently and constantly pray for the extinguishing of this fire and to have a fire of heavenly desires kindled in us The covetous are Idolaters two ways viz. 1. Because they prefer their Riches in their affection before God the gift before the Giver depending more on them then on God trusting in them as in God 2. Because they account their life to consist in their Riches and to rest upon their Wealth rather then to stand on the Providence of God failing of all hope and comfort and joy when their Wealth faileth them This was Satans bait even to our Savior Christ himself to tempt him to Idolatry when he offered him the Kingdom of the World and the glory thereof The evils of covetousness viz. 1. It setteth the minde upon a Rack fretting fuming vexing tormenting disordering disquieting and distempering it self 2. It bewrayeth much impiety and infidelity that their hearts are destitute of true godliness whatsoever shew they make to the contrary 1 Tim. 6.6 Ps 119.36 Jam. 1.27 for the soul which is heavenly in them is made earthly 3. There is no sin which a covetous man wil not commit for his gain therefore the Apostle calls it the Root of all evil 1 Tim. 6.10 it is in effect the breach of the whole Law it setteth up a strange or false god in the heart therefore it is called the worshipping of Images Col. 3.5 and the covetous person an Idolater Eph. 5.5 he will Swear Curse and Blaspheme to get an Half-peny Prov. 30.9 he regardeth the Sabbath not so much as his Purse-strings nay he will damn his Soul to fill his Purse Amos 8.5 This was the cause of lying in Gehazi 2 Kings 5.25 of Murther in Ahab 1 Kings 21.19 of Treachery in Judas Mat. 26.15 of Theft in Achan Josh 7.21 of Apostacy in Demas 2 Tim. 4.10 The thoughts of the heart being chiefly concerned in this Commandment consider three ways to discern the thoughts that are conveyed into the minde by the Devil 1. They come speedily as lightning into a house and in a maner forced into the minde as that the party cannot avoid them and they come into it again and again yea a thousand times a day 2. Because they are directly against the light of Nature the sparks
And this way were we Redeemed by Christ for the Devil did hold us Captive by right for Sin till Christ paid his Blood Eph. 1.7 Col. 1.14 Christ is said to Redeem us three ways viz. 1. Because he alone is both God and Man so is neither the Father nor the Holy Ghost which was necessary to the Work of our Redemption Acts 20.28 2. He alone was appointed of the Father to work our Redemption Heb. 3.2 3. In the Redeemer two things are required viz. 1. Power and ability to encounter and overcome the Enemy This power was in Christ 2. The right of Redemption which is twofold viz. 1. The Right of Propriety This Right Christ hath in us as True God it belonging to the whole Trinity 2. The Right of Propinquity and this Christ hath as True Man and this he hath alone Christ taketh away our sins three ways viz. 1. By Imputation whereby our sins become his and his Righteousness made ours 2 Cor. 5.21 2. By Expiation and Propitiation whereby he removed them out of the sight of God 1 Joh. 2.23 3. By Mortification thereby removing them from us in this life and in death by perfect Sanctification Or thus Christs Blood doth save us from all sin 1. By Expiation which is the satisfying of Gods Wrath due to sin by bearing the heavy burthen thereof Phil. 1.8 He laid down his life for us 1 Joh. 3.16 2. By Sanctification which is the virtual diffusing of his Blood in our hearts and in every corner thereof by the working of his Holy Spirit to the cleansing of them from sin so as it hath no more dominion over us Rom. 6.3 This Redemption by Christ is Eternal in two respects 1. In regard of Eternal Predestination which was before the Foundation of the world 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof neither is there any other to be looked for In this doctrine of Redemption consider 1. Who are Redeemed and they onely the Elect of all sorts of people both before and since the coming of Christ 2. Who hath Redeemed us that is Christ alone the onely-Mediator between God and us as being the onely Head of the Church 3. That this Redemption is Spiritual from sin the cause of Death Eternal and from Satan the Author of Sin and all the ill consequents of sin 4. Onely by the Blood of Christ the onely purgation from sin 5. The cause moving Christ thus to Redeem us which was the riches of his Grace Christ Jesus hath made an Atonement between God and us by his Blood and is thereby become our Advocate and Redeemer 1. Because thereby God is well pleased and his wrath appeased so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins Mat. 3.17 Eph. 5.2 2. Christ took the whole burthen of our sins upon his shoulders presenting himself before God in our person and offering us to God in his person So that he took upon him our Unrighteousness and imputed to us his Righteousness Isa 53.4 12. 3. There could otherwise be no Remission of sins So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins Heb. 9.22 4. Nothing but the Death of Christ could quench the scorching wrath of God as a consuming fire kindled against us and countervail his severe Justice Heb. 9.5 In that Christ is said to be the lamb slain from the beginning of the world is signified 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory although the slaying it self is at a certain time 2. He was slain typically from all Ages in Types and Figures which did shadow forth his Death to the life 3. He was slain from the beginning in his Members the Saints as Abel the Prophets c. 4. By the Eternal Decree of God the Father he should expiate the sins of the world The Doctrine of the Eternity of Christs Redemption is a threefold Use 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came 2. Not to Judge Censure or Condemn our Brethren 3. Not to despair of Gods Mercy The delivery we have by Christs Redemption is fourfold or Christ hath Redeemed us from a fourfold Bondage viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit Ezek. 18.2 Tit. 3.3 2. From the Bondage of Sin enduing us with a lively Faith and regenerating us From Sin which is the perfect both pardoning of Sin that it may not for ever be imputed and also abolishing of it in us by Regeneration or Newness of life which is begun here but to be perfected in the world to come 3. From the Bondage of Death and Corruption by the work of his Redemption Rom. 8.21 1 Cor. 15.54 From Death both from Desperation or the Feeling of Gods Wrath which being in the wicked here begun shall continue everlastingly and from Corporal Death and all Calamities and Miseries by our Resurrection and Glorification 4. From the Bondage of the Law by taking away the exaction and strict urging of perfect obedience Gal. 3.13 The use that we are to make of our Redemption 1. To hate loath and detest all sin whatsoever 2. To glorifie Christ both in Soul and in Body 3. To live wholly unto him not to our selves 4. To take heed of defiling our selves again with sin 5. To love Christ unfeignedly willingly perpetually 6. To live and walk as becometh those that are Redeemed The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours viz. 1. Not to abuse Gods Mercy by Carnal Presumption 2. To accept of it and Repent more speedily 3. Never to Despair of this Mercy finally and totally 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy V. VOcation is that General Calling whereby a man is called out of the world to be a Childe of God a Member of Christ and Heir of the Kingdom of Heaven This Calling belongs to every one within the compass of the Church not any one excepted for this General Calling is the Calling of Christianity which is common to all that live in the Church of God An effectual Calling or a Calling to Grace effectually is whereby a sinner being severed from the world is entertained into Gods Family Eph. 2.17 19. Now though all the Called are Members of Christ yet we must know That of the Members of Christ some are living some dying A living Member of Christ is every one Elected which being ingrafted by Faith and the Spirit into Christ doth feel and shew forth the power of Christ in him A dying or decaying Member is every one truly ingrafted into Christ who hath no feeling of the power and efficacy of the quickning Spirit in him he is like to a benumm'd Leg without Sense which indeed
is a part of mans body and yet receiveth no nourishment They who are effectually called are onely the Elect for whom God Electeth them he calleth in the time appointed for the same purpose This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world and the customs thereof 2 Thess 2.13 14. to be Citizens of the Kingdom of Glory after this life Eph. 2.19 And this severing or chusing of the Elect out of the world is then performed when God by his holy Spirit endueth them with true saving Faith Col. 2.7 Joh. 15.19 This effectual Calling to Christ and to his Gospel in which the Elect are onely called is a benefit and effect of our Predestination because it is by the Purpose and Grace of God which is given us in Christ 2 Tim. 1.9 Rom. 8.30 it is not Universal to all for Christ is Hidden Manna Rev. 2.17 therefore effectual Vocation is definite and particular and those onely whom God had before predestinate them he called Rom. 30. So many as were ordained to life everlasting believed Acts 13.48 that is were called unto the faith It is not given to all to understand the mysteries of the kingdom Mat. 13.11 These things are hid from most of the wise of the world and revealed unto Babes Mat. 11.25 All therefore are not called effectually The Calling of God is threefold viz. 1. Gods general Calling whereby he calleth all men to Repentance by the Gospel and so to life Eternal Rom. 8.30 11.29 2. His particular Calling when he calleth and assigneth men to some particular estate and duty in Family Church or Common-wealth 3. God calleth some men to some private personal Duty which he designeth not to others but to be done by them alone Such a Calling had he assigned him that would needs be perfect Go sell all that thou hast c. And to Abraham when he called him to leave his Countrey his Kindred his Lands and Possessions c. Heb. 11.8 For the better conceiving of the Nature of Effectual Vocation consider these 6 Points viz. 1. The Ground and Foundation of it namely Gods eternal free Election of us unto life Everlasting 2 Tim. 1.9 2. The means thereof both Preparing Instrumental 1. The Reading of the Scripture serving to beget a general Historical Faith 2. Afflictions in Body Goods Name Friends or otherwise tending to humble a man and prepare his heart as soft ground 3. The denouncing of Gods Judgements and Threats of the Law 4. The Preaching of the glad Tidings of the Gospel which is the most principal and effectual means of this special and effectual Vocation 2 Thess 2.14 3. The Persons that are called those are mentioned Rom. 30. namely those whom he had before predestinated 4. The Time of this Calling The particular time of any mans Calling is not revealed but laid up in the Secret Counsel of God in whose hands Times and Seasons are some at the Sixth hour some at the Ninth and others at the Eleventh c. Defer not therefore but accept the Acceptable time 5. Wherein this effectual Calling doth consist viz. both in the outward and inward Calling especially in the inward when the heart is pierced Psal 40.6 from stone changed into a heart of flesh made tractable and plyable Ezek 11.19 a heart like that of Lydia's Acts 16.15 6. The Excellency of this Calling being a great work as was the Creation of man at first Rom. 4.18 2 Cor. 4.6 yea this effectual Calling goes beyond the work of our Creation for here a man is taken out of the first Adam and set into the second in the Creation God onely called things that were not as though they were but here God calls not onely things that are not but things that would not and refuse to be To raise a man out of the Blood of Christ is more then to raise Eve out of Adams side to raise a dead Soul from the death of Sin far more glorious and powerful then to raise a dead body from bodily death to raise a man to supernatural life far greater then to a Natural onely The means whereby God executeth this effectual Calling viz. 1. The Saving Hearing of the Word of God that is when the Word preached comes savingly to one dead in his sins and does not so much as dream of his Salvation Ezek. 16.6 Isa 55.1 John 1.12 Rom. 7.7 1 Joh. 2.27 Acts 16.14 Psal 40.6 2. The Mollifying of the Heart which must be bruised in pieces that it may be fit to receive Gods Saving Grace offered unto it Ezek. 11.19 The heart is mollified by the Spirit of God and bruised by the knowledge of the Law of Sin and the Punishment due for Sin by a feeling of the Wrath of God for the same sins and by a holy desperation of a mans own power in the obtaining of eternal life Acts 2.37 3. Faith which is a miraculous and supernatural Faculty of the heart apprehending Christ being applied by the operation of the Holy Ghost and receiving him to it self Joh. 1.12 The main duty of a Christian Calling are most chiefly these 1. Invocation of the Name of God in Christ Acts 9.14 1 Cor. 1.2 2. As much as possible we can to further the good estate of the true Church of God Psal 122.6 3. That every one become a Servant to his Brother in all the duties of Love 1 Cor. 9.19 Gal. 5.13 4. To walk worthy that Calling whereto God hath called us Eph. 4.1 The use we are to make of Gods Calling viz. 1. Seeing we are called of God himself in the Ministery of the Word we must labor to joyn the inward Calling with it which is higher then that by having first a grief because we cannot believe next a ready minde then an endeavor to believe and lastly a sorrow because we believe no more and fail so much in the Service of God 2. We must walk worthy of our Calling being holy in our conversation as he that hath called us is holy and there must be the same end of our lives which is of Gods Calling that is to bring us to Heaven The end of our being in the world is to be called out of the world VI. JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake and doth acquit us and absolve us from the guilt of them and doth accept us as Righteous before him in Christ So that Justification is the Absolving of a sinner believing in Christ from sin and the guilt thereof and the Imputation of the Righteousness of Christ unto him and the Acceptation to Life Eternal freely for the Merits of Christ with application of Christ on our part by Faith The Papists say That Faith and Works both are required to Justifie we say That nothing is required but Faith and that Works follow Faith They say Faith and Works we say Faith onely but it must be an effectual Faith
Cor. 1.30 Col. 1.19 in whom are hid all the treasures of it of whose fulness we receive Grace for Grace Joh. 1.16 Christs Holiness as he is Man being the Root of our Sanctification as Adams Unrighteousness was of our corruption Thus Sanctification is nothing else but the repairing of the Image of God in us which was lost in Adam which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship instead whereof by the Fall came the Ignorance of God and his Service Wickedness hating Vertue and loving Sin and weakness to every thing that is good Now Sanctification amendeth the corruption planted in our mindes and repaireth the decay of the Soul otherwise cast away and undone by Original Sin for man by Nature is an enemy to God full of wickedness and a servant of Sin This Natural corruption of the Minde Will and Affections which is amended by Sanctification we call the Flesh the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost we call Spirit and Grace is the effectual working of the Truth of the Gospel to the making of us indeed partakers of the Grace whereby we are justified before God Now no man can see the Riches of Christ so as to be affected with them without the help of the Spirit for there is a maner of seeing proper onely to the Saints and that is the work of the Spirit in them otherwise we may reade the Scriptures a thousand times over we may understand them yet we shall not be affected with them till the Holy Ghost shew them unto us This is the secret of God which he revealeth to those whom he meaneth to save Now as the evidence of our Justification is a sound and true Faith so the evidence of our Sanctification is a good and clear conscience which Sanctification ever presupposeth Justification it being a fruit and evidence thereof in which respect we are said to be justified by Works Jam. 2.24 that is declared or manifested to be justified by Works which are the fruits of Sanctification and that the fruits of Justification And we must likewise know That the Gifts of Sanctification that are simply necessary to Salvation without which no man of years of discretion can enter into the Kingdom of Heaven as Faith and Repentance considered in themselves may both wholly and finally be lost for there is nothing in them or their Nature in us or our Nature to make them or us unchangeable Angels fell when left unto themselves and nothing in its own Nature is unchangeable but God by whose Grace of corroboration unless those Graces of absolute necessity be confirmed in us they may perish fully and finally So that the Reason why the Elect after their calling do not fall from Grace is not in the nature of Faith or the constancy of Grace it self but proceedeth wholly from the merciful Promise of God made unto the Faithful The parts of Sanctification viz. 1. Mortification whereby the power tyranny and strength of Original sin is weakned and also by little and little abolished 2. Vivification or Quickning which is when Christ dwells and reigns in our hearts by his Spirit so as we can say We henceforth live not but Christ in us Another division of Sanctification is taken from the Faculties of Man as the Sanctification 1. Of the Minde being that part of man which frameth the Reason this Paul calleth Eph. 4.5 The Spirit of the minde which must be renewed the Sanctification whereof is called Rev. 3. The Eye-salve for it is a Grace clearing the dark Minde and dim Understanding enlightning it with the true knowledge of Gods Word 2. Of the Memory which is an aptness by Grace to keep good things specially the Doctrine of Salvation when it can retain what is good and agreeable to Gods Will whereby David was preserved from sinning Psal 119.11 3. Of the Conscience which is an aptness to testifie always truly that a mans sins are pardoned and that he preserveth in his heart a care to please God 2 Cor. 1.12 This Testimony was Pauls rejoycing and Hezekiahs comfort on his death-bed and this is when the conscience checks for the least sins before actual Repentance 4. Of the Will when God gives Grace truly to will good as to Believe Fear and Obey God when it can chuse that which is acceptable to God and resist that which is evil when a man can say That though he sinde not to perform that which is good yet to will good is present with him Rom. 1.18 5. Of the Affections which chiefly are Zeal of Gods Glory The Fear of God Hatred of Sin Joy of heart for the approach of the second coming of Christ A regard of Gods Commandments A contentment and quietness of minde in all conditions of life Love to God in Christ and to Christ in Man 2 Cor. 5.14 Rom. 9.3 An high Estimation of Christ and his Blood above all things in the world Phil. 3.8 To love our Neighbor and to have a base Estimation of our selves in regard of our sins and corruptions 6. Of the Appetite which is a holy ordering of our desires in Meat Drink Apparel Riches c. And the practice of Sobriety Chastity and Contentation by which the Appetite must be governed 7. Of the Body when all the Members of it are carefully kept and preserved from being the means to execute any sin and are made the Instruments of Righteousness 8. Of the Life which stands principally in three things 1. In an Endeavor to do the Will of God that herein we may testifie our Thankfulness 2. In Testifying our love to God in man 3. In Denial of our selves and resigning our selves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these 1. To feel our inward corruptions and to be displeased with our selves for them 2. To begin to hate sin and to grieve so oft as we offend God 3. To avoid the occasions of sin and to endeavor to do our duty using good means 4. To desire to sin no more and to pray to God for his Grace That we may not deceive our selves in this point of Sanctification consider That the Gifts and Graces of Gods Spirit are of two sorts viz. 1. General and common Graces whereby the corruption of mans Nature is onely restrained and limited for the maintaining of civil Societies that man with man may live in some order and quietness These and such like evil men may have for they are not sanctifying Vertues but rather shadows thereof which may be utterly taken away and quite lost as if they had never been given never had been received 2. More special and particular Graces whereby the corruption of mans Nature is mortified and in some part abolished and the Graces of Gods Image are renewed in man which in the Regenerate are true Christian vertues indeed These are of an higher nature and of greater importance then
conscionable dealing in all our actions amongst men Reasons that may enforce us to labor for this Sanctification viz. 1. It is the Will of God that we should be holy all impurity being contrary to his Will 1 Thess 4.3 2. It is the end of our Vocation and Calling not to live in filthy lusts and uncleanness 1 Thess 4.7 3. It is the end of our Election Eph. 1.4 we are not elected to live as we list 4. Because hereby we like obedient Children resemble our heavenly Father who is Holiness it self 1 Pet. 1.15 16. 5. Without this Holiness we have no part in the New-Birth Rev. 20.6 6. Without this Holiness we shall never see the Lord Heb. 12.14 VIII A Doption ariseth from our Union with Christ and is that whereby they which are justified are accounted of God as his own children it is annexed to Justification and thereby all such as are predestinate to be Adopted receive power to be actually accounted the Sons of God by Christ Eph. 1.5 from whose Obedience whereby he stood in subjection to the Law this Adoption springs Hence it is that we are freed from under the Law and have given unto us even the Adoption of Sons And this alone is that whereby we stand before the Tribunal Seat of God which also we are to oppose to the Judgement of God to Hell Death and Condemnation In this Grace of Adoption there be two Actions of God the one is Acceptation whereby God accepts men for his children the other is Regeneration whereby men are born of God when the Image of God is restored in them in Righteousness and true Holiness The outward means of Adoption is Baptism not Baptism alone but Baptism joyned with Faith for the Scripture speaking of Baptism comprehends both the outward and the inward Baptism which is the inward Baptism of the Spirit Mat. 3.11 1 Pet. 3.21 Now this Adoption gives us Assurance of Salvation for he that is the Adopted Son of God shall undoubtedly be saved Rom. 3.2 Moses had an higher esteem of this Grace of Adoption when he chose rather to be the Childe of God then the Heir of an Earthly Prince Heb. 11.25 So did David who though a King yet regardless of his Royalty setteth it at nought in regard of the Blessing of Adoption who otherwise could never have said That the Lord not the Kingdom of Israel was his Portion Psal 16. And so also must we have an high esteem thereof if we hope to have Heaven thereby Two Testimonies of our Adoption whereby we may know that we are Adopted viz. 1. The Spirit of God dwelling in us and testifying to our Spirit that we are the children of God 2. Our Spirit that is our Conscience sanctified and renewed by the Holy Ghost Six Notes of our Adoption out of the six Petitions of the lords-Lords-Prayer viz. 1. An earnest and hearty desire in all things to further the glory of God 2. A care and readiness to resign our selves in subjection to God to be ruled by his Word and Spirit in thought word and deed 3. A sincere endeavor to do his Will in all things making conscience of every evil 4. Upright walking in a mans lawful Calling yet still by Faith relying on Gods Providence 5. Every day to humble a mans self before God for his offences seeking his favor in Christ 6. A continual Combat between the Flesh and the Spirit for otherwise Corruption would prevail over the whole man The Benefit the Children of God have by Adoption viz. 1. The Elect childe of God is hereby made a Brother of Christ 2. He is a King and the Kingdom of Heaven is his Inheritance 3. He is Lord over all the Creatures except the Angels 4. The holy Angels minister unto him for his good they guard him and watch about him 5. All things yea grievous afflictions and sin it self turn to his good though in its own nature it be never so hurtful 6. Being thus Adopted he may look for comfort at Gods hand answerable to the measure of his afflictions as God hath promised 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones Mat. 6.26 So that they who drown themselves in worldly cares distrusting the Providence of God live like fatherless children 8. In that we are children we have liberty to come into the presence of God and to pray unto him Eph. 3.12 9. Nothing shall hurt them that are the children of God Psal 91.13 10. God will bear with the infirmities and frailties of them that be his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Let not any man hence sin ' cause Grace doth abound Duties from Adoption viz. 1. If ye be the children of God then walk worthy your Profession and Calling for if we live according to the lusts of our flesh as the men of the world do whatsoever we profess we are in truth the children of the Devil Joh. 8.44 1 Joh. 3. 2. We must use every day to bring our selves into the presence of God and we must do all things as in his sight and presence presenting our selves unto him as Instruments of his Glory in doing of his Will This is the honor the childe of God owes unto him Mal. 1.6 3. Our care must be according to the measure of Grace to resemble Christ in all good Vertues and holy Conversation for he is our eldest Brother and therefore we should be like unto him 1 Joh. 3.2 3. 4. We must have a desire and love to the Word of God that we may grow thereby in Knowledge Grace c. This is the food whereby God feeds his children 1 Pet. 2.2 5. When we are under the Rod of Correction for God corrects all his children we must resign our selves to the will and good pleasure of God This is childe-like obedience and herewith God is well pleased IX REgeneration is a renewing and repairing of the decayed estates of our Souls or an Act of the Holy Ghost in Gods Elect whereby they are entred into a constant and faithful exercise of a godly life No general Preventing Grace in us which we have in our own power to use or refuse but the special Grace of the Spirit onely worketh in us Conversion the want whereof causeth in us our continuance in sin for it is God alone who worketh in us both to will and to do yet there is not one Effect ascribed to the Holy Ghost another to mans Will but the same to both unto the Holy Ghost the Principal Cause unto Mans Will as a Secondary and Instrumental Cause Like that vertue proceeding from that Art in the Artificers minde which guides the Instrument to frame this or that the which without it could not be done which invisible passage or secret influence we see not otherwise then in the Effect or like the vertue that directs the Arrow just to such a Mark so far and
no farther Such is the Secret Vertue Divine Power and inexpressible Efficacy of Christ that works by his Spirit on the hearts of the Regenerate being made New Creatures 2 Cor. 5.17 The will and ability to do a work pleasing and acceptable to God is no moâ—e in the unregenerates power then their Creation Now by our Regeneration we are assured of our Justification not as by the cause of the Effect but as by the effect of the Cause and though Regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the Truth of our Faith And though the Faithful fail in the measure of those Graces they have yet is it not such as can justly impeach the Truth of Grace It is true though it may be weak and their Sanctification is sound though imperfect the Perfecting is not a work so powerful as the Beginning of it for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit for then a Sinner is anew created of nothing in regard of Spiritual Being he is made something of a man dead in sin he is quickned and hath Spiritual life put into him As a Childe born of a Woman hath all the parts of Soul and Body so he that is born again of God hath all the parts of a New-man All the Faithful have all such Graces as are absolutely necessary to Salvation actually wrought in them no Saint wanteth any Grace that may hinder his Salvation though he should instantly dye the perfection of Sanctification is but the highest degree of that which was begun before and without Regeneration there is no attaining to this perfection Except a man be born again by Water and the Spirit he cannot enter into the Kingdom of Heaven Joh. 3.5 Hereby a man of a limb of the Devil is made a member of Christ and of a childe of Satan the childe of God Now the work of Regeneration in man is a proper and immediate work of the Godhead for to regenerate is to create and man in that he is regenerated is created again Nothing then can actively regenerate but God though Sacraments are said to regenerate as Moral Instruments because when they are rightly used God himself confers Grace by them We receive not new and Spiritual life from the Son but by the means of his Flesh apprehended by our Faith yet the power and efficacy of quickning or reviving is not in the Flesh as in a proper subject but in the Godhead And we are not in this Regeneration perfectly sanctified but onely in part not perfectly till death whence it is that a regenerate man restored by Grace is not by his Regeneration enabled to fulfil the Law perfectly yet of a meer natural man is made a new man in regard of Gods Image restored and renewed by Christ Eph. 4.24 This is the restoring of that new quality of Righteousness and Holiness lost in Adam which is as it were a new Soul for in a regenerate man there is a Body-Soul and besides the Spirit which is the Grace of Sanctification opposed to Flesh and Corruption of Nature Rom. 8.10 This is as it were the Soul of a Soul renewed without which we cannot see the Kingdom of God Joh. 3.5 And lastly he that is indeed regenerate hath this priviledge That the Corruption of Nature is no part of him neither doth it belong to his person in respect of Divine Imputation Rom. 7.17 In the work of our Regeneration these three Graces be required viz. 1. The Preventing Grace which is when God of his Mercy sets and imprints in the Minde a new light in the Will a new quality or inclination in the Heart new affections 2. The Working Grace which is when God gives to the Will the act of well-willing namely the will to Believe the will to Repent the will to Obey God in his Word 3. The Co-working Grace when God giveth the Deed to the Will that is the exercise and practice of Faith and Repentance The first of these gives the power of doing good the second the Will the third the Deed and all three together make up the work of Regeneration The Regerate man cannot do the evil he would for these Reasons viz. 1. Because he cannot commit sin at what time soever he would 1 Joh. 3.9 Thus was it with Joseph when he was assaulted by Potiphars wife to Adultery and with Lot when his righteous Soul was so vexed with the abominations of the Sodomites 2. Because the man regenerate cannot sin in that maner he would whereof there be two Reasons viz. 1. He cannot sin with full consent of Will or with all his heart because the Will so far forth as it is regenerate resisteth and dreweth back It is a Rule That sin doth not reign in the Regenerate for how much Grace is wrought in the Minde Will and Affections so much is abated proportionably of the strength of the Flesh 2. Though he fall into any sin yet he doth not lie long in it but speedily recovers himself by reason of Grace in his heart Two contrary Grounds or Beginnings of actions in man after his Regeneration 1. Natural Corruption of the Minde Will and Affections to that which is against the Law called the Flesh 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost called the Spirit These two are not severed but joyned and mingled together in all the faculties of the Soul Why the Wills of the Regenerate are enclined not onely to good but to evil also viz. 1. In this life the renewing of our Nature is not perfect neither as concerning our knowledge of God or our inclinations to obey him Rom. 7.18 2. The Regenerate be not always ruled by the Spirit but sometimes are for a time as it were left to themselves as if they were forsaken of God either for to try or to chastise or to humble them but yet are called to Repentance that they perish not Isa 63.17 for as the beginning so the continuance of our Conversion dependeth on God The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity To the Father 1 Pet. 1.3 To the Son Jam. 1.18 To the Holy Ghost Joh. 3.5 It is also attributed to the Ministery of the Word As thus 1. The Father as it were the Beginner of this work of his own will begat he us for this end he sent his Son into the world 2. The Son put in execution the Will of his Father Joh. 6.13 he took flesh upon him that we might be of his flesh being born anew Christ is not onely the Author but the Matter also of our New-Birth the new Spiritual Being which the Saints have encreaseth with the encrease of God Col. 2.19 Eph. 1.3 This cometh to pass by his Incarnation Zech. 13.1 Joh. 1.16 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh
Joh. 6.63 4. The Word and the Ministery of the Word are as instruments which the Lord is pleased to use in this blessed work Jam. 1.18 The Difference betwixt Regeneration and Creation viz. 1. In our Creation Christ was onely a Worker but he is the very Matter of our Regeneration we are of his Flesh Eph. 5.30 2. The Relation that then was betwixt Christ and Man was Creator and Creature but here the Relation is Head and Body We are members of his Body Eph. 5.3 so that the Bond is now much nearer 3. The Being which then we had was from Adam but the Being which now we have is from Christ being flesh of his flesh Eph. 5.30 4. That Being was but Natural this is Spiritual for that which is born of the Spirit is Spirit Joh. 3.6 5. Man might then wholly fall from that estate wherein he was as indeed he did and yet Christ remain as he was Now it cannot be so for the Saints fall not totally and finally O the Riches of Gods Mercy who might justly have left fain Man as he did the evil Angels The Difference between one and the same work in the Regenerate and Unregenerate being sin in the one not in the other and that for these Reasons viz. 1. Because the Regenerate are reconciled to God the Unregenerate are not 2. The Regenerate work to the Glory of God the other quite contrary 3. In both of them the work is imperfect but the one is covered by Christs Righteousness the other not 4. The work of the godly is joyned with a beginning of Obedience but the work of the ungodly with Sin reigning Of Regeneration or the New-Birth there be four degrees viz. 1. The birth of a pure and holy Minde hating Sin and loving the Law Rom. 7.16 2. A stirring and moving in holy Duties which is a ceasing to do evil and a learning to do well doing the Duties of Piety towards God and of Love towards Man Psal 34.12 3. An earnest desire of Food whereby this new life may be maintained 1 Pet. 2.2 4. A growing up towards mans estate in Knowledge and Holiness 2 Pet. 3.18 The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost 1. By creating in the Minde a Saving Faith which unites a man unto Christ and as a hand applieth Christs Purity that is his Obedience to the Heart Acts 15.9 2. When a man is in Christ the Holy Ghost purgeth and purifieth the Heart inwardly by mortifying all the Corruptions in the Minde Will and Affections and by putting into it inward Holiness whereby the Image of Christ is renewed Joh. 15.2 We may know whether our selves be Regenerated by the signs thereof or these fruits of the Spirit 1. A true touch of Conscience for our sins both Original and Actual 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions 3. An earnest desire or true Spiritual hunger and thirst after Christ and his Righteousness testified by our constant and diligent use of those means the Word Prayer and Sacraments wherein God gives Grace and assurance of Mercy 4. An unfeigned turning unto God from all sin by new Obedience having a constant purpose of heart not to sin and a godly deavor in life to please God in all things X. COnversion is a change or mutation of a corrupt Minde Life and Will into a good stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen on which ensue Good Works or a life directed according to all the Commandments of God This Conversion of a sinner is not the change of the Substance of a man or of the Faculties of the Soul but a renewing and restoring of that Purity and Holiness which was lost by Mans Fall with the abolishment of that Natural Corruption that is in all the powers of the Soul This is the work of God and of him alone who doth it not first in one part then in another but the work both for the beginning continuance and accomplishment is in the whole man and in every part at once specially in the Minde Conscience Will and Affections yet this Conversion is not wrought all at one instant but in continuance of time and that by certain measures and degrees though in the very first act and degree of Conversion the sinner is both justified adopted and incorporated into the Mystical Body of Christ Now we must know That man willeth not his own Conversion of himself by Nature either in whole or in part but by Grace wholly and alone because of the want of that Original Righteousness which was in man by Creation as also now by reason of his proneness and inclination to that which is evil and to nothing that is truly good Gen. 8.21 Rom. 8.7 for all Natural Free-will of man in things Spiritual is directly excluded Phil. 2.13 yet mans Will hath a work in doing that which is good not by Nature but by Grace for when God gives man power to will good things then he can will them and when he giveth him a power to do good then he can do good and he doth it for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit yet is there a Supernatural co-operation by Grace enabling man when he is to be converted to will his Conversion 1 Cor. 15.10 Thus we see that man willeth his Conversion in the act thereof but yet it is God that worketh that will in him it is not of himself as the blasphemous Idolaters affirm which here offering it self to our consideration may not be thought any great digression to speak a word or two thereof This liberty of the Will is a Power Right or Ability proper unto a reasonable Nature to will any thing to chuse or refuse any object represented unto it by the Understanding and to move it self by her own proper motion without any constraint or violent compulsion from any external cause Free-will before the Fall was a fitness or aptitude in man to chuse good or evil after the Fall in man unregenerate a proneness onely to chuse evil in the Regenerate a mixt aptitude partly to do good partly evil in the Glorified to will good onely Now the state of the principal Question about Free-will is this Whether as man averted himself from God and corrupted himself so on the other side he be able of his own strength to return to God and to receive Grace offered by God and to amend himself And further Whether the Will of man be the first and principal Cause why some are converted others persist in their sins as well of the converted as not converted others are more others less good or evil some after one maner some after another doing good or evil Now the erroneous Adversaries to this Question answer it thus That so much Grace is both given of God and left by Nature to all men that
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
By Consent or Assistance so Saul in keeping the garments of them that stoned Stephen 4. By Provocation this Paul forbids Eph. 6.4 5. By Negligence or Silence of this too many Ministers are guilty 6. By Flattery when men sooth up others in Sin 7. By Connivance or slight Reproof so Eli in rebuking his Son 8. By Participation so such as are Receivers of Thieves are guilty of Theft 9. By Defending another in his Sin Why the Infirmities of the Saints are recorded in Scripture viz. 1. Not to disgrace them but to keep us from a vain opinion of our selves that we presume not on our own strength 2. To make us the more careful to look to our steps that we slip not as they did for fear we cannot rise as they did it is easie to fall but hard to rise 3. Having faln as they did we should by their Example learn to rise as they did having like Sins we should have like Repentance that we may have like Forgiveness Now the Sin against the Holy Ghost whereof he is the object not in regard of his Essence or Person but in regard of his Office or Operation consisteth of these Degrees viz. 1. A rejecting of the Gospel Heb. 8.29 2. A spightful rejecting thereof under which are comprised Malice and Hatred of Heart Blasphemy of the Tongue and Persecution 3. A spightful rejecting of the Gospel against Knowledge Heb. 10.26 4. A spightful rejecting thereof after Knowledge against Conscience 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost 6. A despighting of the Spirit in such things as he revealeth to them for their own good This unpardonable sin against the Holy Ghost is distinguished differeth from many other sins which come very near unto it viz. 1. From many things against Knowledge yea and against Conscience also for they may be without malice of heart which this cannot be the Elect may fall into them but not into this David and Peter sinned against Knowledge and also against Conscience 2 Sam. 11. Matth. 26.70 2. From many sins committed on Malice against Christ and his Gospel which may be done out of Ignorance 1 Tim. 1.13 As Paul did before his Conversion 3. From Blasphemy and Persecution which may be done also in Ignorance or in Passion 2 Cor. 16.10 4. From Denial of Christ which may be done out of Fear like Peter or other like Temptations 5. From Apostacy from the Faith and Profession of Religion which also may be done not out of Malice but through the Violence of some Temptation like Solomon 1 Kings 11.4 5 6. And the Levites in Captivity who though barred from the Holy Things yet were admitted to do other Services in the Temple Ezek. 44.10 c. whereby it is manifest they fell not into this unpardonable Sin 6. From Presumption and Sinning with an high hand as Manasseh did 2 Chro. 33.13 7. From Hardness of Heart from Impudency and committing Sin with Greediness for so did the Gentiles which had not the Gospel Supernaturally revealed to them 8. From Infidelity and Impenitency yea from final Infidelity and Impenitency whereinto all the Reprobate fall which is not perfectly committed till Death but the Sin against the Holy Ghost is sooner otherwise in vain had Saint Johns Caveat been concerning the not praying for them 1 John 5.16 This Sin against the Holy Ghost is unpardonable not simply in regard of the Greatness and Hainousness of it as if it were greater then the Mercy of God and Sacrifice of Christ but rather in regard of that Order which God hath set down and that fixed Decree and Doom which he hath both established and revealed And though God is not bound to render man a Reason of his Orders and Decrees yet it hath pleased him to make known some reasons thereof in his Word for the better satisfaction of mens mindes and justification of his own proceedings 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance Heb. 6.4 5. 2. Because they utterly renounce and quite reject the onely Means of Pardon which is Christ Jesus offered in the Gospel Heb. 10.29 3. Because they have wittingly so wholly cast themselves into Satans power and utterly renounced to have to do with God having as it were subscribed to be Satans and ever to be with him and on his side being certified in their hearts that they are wholly forsaken of God and shall be damned And thereupon they like the damned in Hell blaspheme God whom they have renounced and with spight oppugn the Gospel through an inward hatred of God the Author of Christ the Matter and of the Holy Ghost the Revealer thereof Seeing this Sin against the Holy Ghost is not committed without malice of the Will we must know that of this malice of the Will there be two Degrees viz. 1. Particular when a man wittingly and willingly sinneth against some particular Commandment as Acts 7.51 The Jews were stiff-necked and always resisted the Holy Ghost that is the Ministery of the Prophets in some things not in all 2. General Malice when a man is carried wittingly and willingly to oppugn all the Law of God yea Christ himself true Religion and Salvation by Christ and so reverseth all the Commandments This is the sin against the Holy Ghost And this being a general and universal Apostacy of this degree the Apostle saith If we sin willingly after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins Heb. 10.26 The chief Points considerable in this Sin against the holy Ghost viz. 1. The Name it is called a Sin against the Holy Ghost not because it is done against the Person or Deity of the Holy Ghost for so he that sinneth sinneth also against both the Father and the Son but it is so called because it is done contrary to the immediate Action namely The Illumination of the Holy Ghost 2. The Efficient Cause of it which is a purposed and obstinate Malice against God and against his Christ 3. The Object namely God himself and the Mediator Christ Jesus for the Malice of this Sin is directed against the very Majesty of God himself and against Christ Heb. 10.29 4. The Subject in which it is This Sin is found in none at all but such as have been enlightned by the Holy Ghost and have tasted of the Gift of God Heb. 6.5 6. 5. The Elect cannot commit this Sin and therefore they who feel in themselves a sure Testimony of their Election need never to despair 6. This Sin cannot be forgiven not because it is greater then Christs Merit but because after the Commission thereof it is impossible for a man to repent 7. It is very hard to know when this Sin is committed because the Root thereof lurketh inwardly in the Heart That we may ever abhor the very thought of sin consider feriously these two most cursed
fruits and effects thereof viz. 1. It converted happy and blessed Angels into cursed and damned Spirits for the Devils by Creation were good Angels as Powerful Wise Quick Speedy Invisible Immortal c. as any other Angels equal in every respect but inferior in no respect to the very best Angels Now when they fell they lost not their natural Substance and essential Properties thereof no more then man lost his when he fell For as man remained to be not onely Flesh and Blood but also a Living yea and a reasonable Creature after his Fall So the Devil remained to be a Spirit Invisible Immortal Quick Speedy c. as before onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible are Their Power Malice Subtilty Sedulity and Speed for where Malice is strengthned by Might Might whetted on by Malice both Malice and Power guided by Craft Craft and all stirred up by Diligence Sedulity and Speed the Enemy is prevalent Be wise therefore Watch and Pray stand fast in the Faith Yet know that the Devil is not able to do whatsoever he will for this is proper onely to God whose Power is Infinite but the Devils Power is a created Power and therefore limited within bounds of a Creature yea he is not able to do any thing simply above or directly against that course which the Lord hath ordained unto his Creatures which is commonly called The course of Nature for God hath tied all his Creatures thereunto and hath reserved onely for himself who is the sole Lord of Nature power to alter it as pleaseth him But the extraordinary power of the Devil consisteth in this That he can do any thing that is within the compass of Nature and may be effected by Natural means as the violent moving of the Air causing of Tempests and Storms Thunder and Lightning troubling the Seas the causing of Earth-quakes throwing down Buildings rooting up Trees entring into Bodies both of Men and Beasts casting them into Fire and Water grievously vexing and tormenting them inflict sore Diseases on them possess them make them Lunatick Deaf Dumb Blinde stir up Wrath Pride Covetousness Lust and the like Passions in men He knows the dispositions of men and accordingly layes baits for them he can darken their Understandings and cause much Anguish in their Soul and Conscience he can inrage Man against Man Kingdom against Kingdom Subjects against Princes Princes against Subjects and so cause whatsoever mischief can be caused which the whole World may witness by too woful Experience As touching the Nature of Devils they are Spiritual Substances they were created Spirits and Spirits they still remain to be their Fall hath not altered their Substance but the Quality of it for else could not that Nature and Substance which transgressed be punished Grosly therefore do they erre who Think and Teach That they be nothing else but bad Qualities and evil Affections which arise from our Flesh If because they are Spiritual things they should be no Substances but onely Qualities then neither should the Souls of Men nor good Angels be Substances for these are termed Spirits Eccles 12.7 Heb. 1.14 Spiritual things may be as truly and properly Substances as Bodily things And as for the Devils the Actions which they perform the Places where they are the Power wherewith they are endued and the Pains and Torments which they suffer evidently shew that they are plainly and truly Substances And we may know that in Hell there are both degrees of Torments and degrees of Devils for there is one Head of wicked Spirits called Beelzebub or The Devil who hath innumerable wicked Angels ministring unto him as may be gathered Matth. 25.41 where Hell is said to be prepared for the Devil and his Angels And it is not unlike that they are more in number then all the men upon the Earth for where can any man be in this Life but some wicked Spirit will be ready to tempt him to sin And though the Evil Motions arise from our own Corruption yet the Devils help is never wanting to bring them into Action which confutes the folly of our common people who never dread the Devil but when he appears unto them in some horrid shape they think he is never neer them but when they see him but it is far otherwise and there is more Reason to fear his Temptations then his Appearance for this is not so terrible to the Sight as his Temptations are hurtful to the Soul And this fearful Fiend this cursed Spirit this damned Devil had not been at all had it not been for Sin 2. It occasioned Adams Fall by his disobedience whereby himself and all his Posterity forfeited that Happiness wherein they were created and incurred a most fearful punishment which is Threefold viz. 1. In this Life as the painful Provision of the things of this Life proneness to Diseases shame of Nakedness pains in Childbirth trembling of Conscience in the Soul care trouble hardness of Heart and madness Deut. 28.28 Subjection to the power of Satan Damage to the Temporal estate Deut. 28.29 And the loss of that lordly Authority which man had over all the Creatures 2. Temporal death or a change like unto it Rom. 6.23 3. After this life eternal destruction from Gods exceeding glorious Presence Presume not to commit that Sin in secret which thou wouldst not before men for all secret Sins hidden to men are known to God for these Reasons viz. 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge 't is not the darkness of the night nor the secrecy of the place nor the politique contrivance of any act can conceal us from his Knowledge and Omnipresency his All-seeing Eye Psal 139.9 10 11. 2. Because it is the Office of God and an essential Property attributed unto him to be the Searcher of hearts Gen. 6.5 1 Chron. 28.9 Jer. 17.10 Thus he saw the secret Sacriledge of Achan the Hypocrsie of Ananias and Sapphira and the Treachery of Judas In Original Sin consider 1. The Cause which is Adams Fall partly by the subtile Suggestions of the Devil partly through his own Free-will and the propagation of Adams corrupted Nature to his Seed and Posterity 2. The Subject thereof which is the Old Man with all his Powers Minde Will and Heart 1. In the Minde Ignorance of God and his Will 2. In the Will Rebellion against the Law of God 3. The Effects thereof they are 1. Actual Sins 1. Inward as ungodly Affections 2. Outward as wicked Looks prophane Speech and ungodly Actions 2. An Evil Conscience which bringeth the Wrath of God Death and Eternal Damnation To the Sin of Adams Fall there were three things concurring viz. 1. Gods Permitting not by instilling into him any evil or taking from him any ability to good but by suffering Satan to tempt him 2. By