Obedience Disobedience Punishments and Rewards of the obedience of the blessed Angels and their Confirmation in a state of holiness and bliss of the fall of the rest and the wrath of God upon them and their irrecoverable misery Sect. 5. The second general Head and Topick iâ— that of the Son who redeems us The particulars considerable under this Heaâ— are 1. The party Redeemed 2. The Redeemer 3. The work of Redemption 1. To that of the party redeemed which is man as sinful and guilty we may reduce such places as inform us of the first Laws both Moral and Positive which God gave man upon his creation of mans obedience and comfortable condition and his hope of future happiness of the fall and first sin of man of Satans temptation and temptation and sin in general what it is what the aggravations or attenuations thereof what the consequents especially shame fear guilt punishment of the derivation of sin and death unto all mankind from Adam the root and head of all his posterity and of the sad condition of man in respect of the first sin upon which an inevitable ruine had followed if God had not prevented it 2. The Redeemer and hither refer such places as speak how God decreed and promised a Redeemer and Saviour and all the Prophesies Predictions Types Shadows of him such as inform us of his person as he is the eternal Word and Son of God of his God-head Manhood united and the eternal distinction of both of his Offices Sacerdotal Prophetical Regal of his Conception Birth Life of his Doctrine Miracles holy life and excellent vertues and the whole history of the same as delivered by the Evangelists 3. His work of Redemption which hath two parts Humiliation Exaltation In his Humiliation we have his low estate suffering To that of his low estate may be reduced the Scriptures which speak of the poverty and meanness of his Birth as he was born in stable and laid in a manger of the poverty and mean condition of his Parents his Circumcision Presentation in the Temple his Infirmities as Hunger Thirst Weariniss and the like which were without sin and his mortality To that of his suffering refer the Texts concerning his Persecutions dangers from the Contempt malice envy jealousie of Herod first then of the Pharisees Scribes Priests Rulers of the Jews of his Agony Judas treachery Peters denial and principally such as represent unto us his death upon the Cross and his continuing under the power of death for a time and in these sufferings of his Pains Cries Tears Complaints and inward sorrows of his Meekness Patience Humility Charity Hope of glory Considence in his Father of his obedience to the great command to suffer so many indigninities such shame and curse that by his death he might make propitiation for the sin of man and such as speak of this death as a sacrifice propitiatory offered unto God as supreme Judge offended by our sins and that out of dearest love unto us and a longing desire to save us of the eternal vertue and efficacy of the sacrifice so highly accepted of God and the rare effects of the same both mediate and immediate of the prodigies which fell out in the time of his passion and at his death of the Prophesies fulfilled in this humilitation even to the casting lots upon his seamless Coat the piercing of his side and the not breaking of a bone His exaltation follows in his Resurrection Ascension Session at the right hand of God Coming to judgment To this Head of Resurrection may be reduced such Texts as spake of the Prodigies falling out near unto the same the distinct time the manner the manifestation of it the persons to whom the time where the places where he was manifested his abode upon earth for forty days his converse with his Disciples his instruction given his commission granted to the Apostles who saw him The use which is to be made of this Doctrine to that of his Ascension may be reduced such places as speak of the time when of the places from which and to which he ascended the persons both Men and Angels who beheld it of the end of this part of this exaltatioâ— which was to be confirmed in his everlasting Kingdom and Priesthood and to exercise his power which he received more solemnly upon his Resurrection and to receive fulness of joy in his Fathers presence and pleasures at his right hand for evermore to make intercession for such aâ— come to God by him and to prepare eternal mansions for his Saints and so be fully blessed for ever To that of his sitting at the right hand of God refer those places which speak oâ— the super-eminency of his power above all men and Angels and all creatures of his being the head of the Church the administrator general of Gods spiritual kingdom of the exercise of this power and the wonderful effects thereof in heaven and earth and his abode in the place of glory and the continuance of his reign untill all enemies be subdued To that of his coming to Judgment refer such Scriptures as speak of the place from whence he comes the manner of his coming in the glory of the Father in flaming fire with the attendance of all the holy Angels the burning of the world the Archangel sounding his Trumpet the Resurrection whereby death the last enemy is destroyed the parties to be judged their summons appearance discovery of all their works even the secrets of their hearts the sentence of him the universal Judge the execution of the same in eternal punishments and rewards the delivering of the Kingdom up unto his Father Sect. 6. The third and last Head is concerning the holy Ghost in which we must observe 1. The Holy Ghost himself Vocation Justification Glorification 2. The effects of this Holy Ghost in respect of the Churches To the first reduce such places as inform us of his Divine Nature Properties perfections and the Worship due unto him of his relation to the Father and the Son of his working with them and from them of his apparitions of his resting upon Christ of the several Names and Titles given him As for the effects and works of this Spirit we must know that he with the Father and the Son is the universal cause of all things for the Father and the Son doth all things by his Spirit yet the Creed takes notice in this place only of those works and operations which tend to the eternal salvation of man The first whereof is Vocation To this Head refer all Scriptures which speak of the condition of man to be called as being blind ignorant senseless perverse guilty not thinking of any danger not desiring not seeking any remedy yet redeemed and by Redemption made saveable For Redemption found man in no capacity of salvation vocation finds the foundation of his salvation laid To this Topick also bring such places as speak of preventing grace and the
means of Conversion of the Word Sacraments Sabbaths Ministery of Information and Instruction Promises Threatnings Conmands Reproofs Exhortation good Examples Afflictions and many other things used by God in the vocation the power of the spirit accompanying these means and working upon the heart of the sight and sence of sin of godly sorrow fear hope prayers tears hearkning unto the word receiving it into the heart longing after Christ some beginning of comfort faith and conversion To this place also reduce the Scriptures which speak of the contrary as God passing by a people and denying them the means of conversion of such as to whom the means is vouchsafed yet they refuse to receive them despise them blaspheme rebel persecute Gods messengers and seek the abolition of Gods Laws and Kingdom Of such as seem to receive these means yet do not use them or if they use them yet not diligently and aright but are like to the high way the stony or the thorny ground Such places as speak of impenitency hardness of heart unbelief neglecting the day of Visitation unfruitfulness under the means of Salvation Hypocrisie Apostacy all neglect or resistence of any motives unto repentance deferring the time of conversion after conviction and falling off from any resolutions to repent or any degree of grace To that of Justification which presupposeth not only Gods mercy and Christs merit but also the sinners Repentance Conversion and sincere faith may be reduced all Scriptures which speak of Christs Intercession Remission Regeneration Reconciliation Adoption Manifestation of Gods special love hope of glory a right unto eternal life peace of conscience joy in the Holy Ghost freedom from condemnation removal of judgements the earnest and first fruits of the spirit abiding in us the guardance of Angels near communion with God Gods special care of the justified the turning of every thing to their good mortification of sin sanctification continued good works heavenly affections divine vertues patience and perseverance in Hearts Afflictions Persecutions Martyrdom Conflicts with sin Satan the world fastings falls recoveries increase of heavenly vertues longing desires to be with Christ watching praying providing for removal hence and the last account comfortable death conveyance into Abraham's bosom the secure expectation of the Resurrection freedom from all sin misery temptation and troubles of this life To this Head must be referred all such Scriptures as speak of the contrary as of Gods desertion after disobedience to his heavenly call withdrawing the light of the Gospel taking away his blessed spirit leaving the parties thus deserted to the power of Satan delivering them up to a reprobate mind security in sin despair terrours of conscience loss of all the former mercies and graces or rather a dinial of them exemplary judgments as forerunners of eternal destruction abiding under Gods eternal displeasure a cursed death and a reservation of the parts thus dead unto final condemnation and that sad condition till that time To the last of Glorification refer such places as speak of the universal Resurrection of the power and spirit of God raising us the manner of this Resurrection the nature and excellent qualities of the body raised as being immortal uncorruptible glorious spiritual and like the body of Christ our final Justification and glorious reward of ejoyment of the blessed presence of God and Jesus Christ our full and final Sanctification by the spirit our Society with Saints and Angels our spiritual glorious pleasant Paradice our full joys eternal pleasure unspeakable content freedom from all sin temptation sorrow songs of praise and the certainty and security of the continuance and perpetuity of full bliss Here also must come in those parts of Gods word which speak of the contrary as of the resurrection of such as are designed to eternal death upon their final impenitency of the immortality of their bodies that they may eternally suffer in body and soul their appearance before the dreadful Judge their condemnation their ejection out of Gods blessed presence into utter darkness and unquenchable fire their society with the Devil and his Angels their everlasting and intollerable sorrows and pains and the certainty of the continuance thereof without any hope of ease intermission deliverance Sect. 7. After that I have first declared the substance of the Scripture abridged in the Creed and secondly given some directions how to reduce the principal particular places of the word of God unto the heads of the Creed I now proceed to reduce the former particulars into the form of a Confession in this manner I believe in God the Father and the Son and the Holy Ghost who is only One Infinite Incomprehensible Eternal infinitely and eternally Wise Just Holy Powerful Glorious and every way Perfect and perfectly knows and loves himself from everlasting and is blessed in himself unto all eternity I believe that this One Glorious God did by his wisdom contrive and by his will decree to do many things out of himself and when he thought good he issued out with his Almighty Power to effect those things which he had before contrived and first he created Heaven and Earth and all things therein and the most glorious place which he made was the Heaven of heavens and the most excellent creatures were Men and Angels intellectual immortal free capable of Laws and of an eternal estate Man for his body was created of the dust of the earth and by the breath of God became a living soul and he was sanctified by the holy Spirit endued with heavenly gifts and virtues whereby he was righteous and holy and like unto his God and capable of eternal bliss tho his present estate was not immutable he might stand he might fall When this great work was finished by his Word Spirit without any pre-existent stuff any assistant any tool or instrument he continued by his Almighty power to support and preserve all things which do subsist by that word whereby they were created at the first By creation he manifested his eternal power and God-head became the absolute surpreme and universal Lord of all things and so continues by his preservation I believe that as he preserves all things created so he orders all things preserved in such a manner as that a Sparrow falls not to the ground without his will And as he created all things in an excellent order and gave them their inclinations power moving and tending to some end so he by his wonderful Wisdom directs every thing unto its several end and all things to the supream which is the manifestation of his glory In this ordination the government of his most noble creatures Men and Angels which he orders by certain Laws and Judgements unto an eternal estate as most excellent and wonderful to both he gave certain laws which they were able to observe and upon the observation they might certainly expect a confirmation in that blessed estate for which they were created many of the Angels sinned and were
MAGNA CHARTA Ecclesiae Universalis THE Grand Charter Issued out and Granted by JESUS CHRIST FOR THE Plantation of the Christian Faith In all NATIONS Registred and Enrolled Mat. 28. 18 19 20. Chosen for the subject of the ensuing Discourse By GEORGE LAWSON Rector of More in the County of Salop. The Second Edition Corrected LONDON Printed by T. M. for Jeremiah Lawson And are to be sold by Tho. Newborough at the Star in St. Paul's Church-Yard 1686. IMPRIMATUR Caroulus Alston R. P. D. Hen. Episc. Lond. Ã Sacris Martii 22. 1685 6 THE PREFACE THough it be no ways needful to usher in this little Treatise with a Preface or Epistle yet I will premise a few things concerning the occasion matter method use and end thereof When I considered the multitudes amongst us who profess their Faith in Christ own the name of Christian and seem to glory in that title and yet are ignorant not only of the original and ground of Christianity but of the very first Principles and Rudiments of Religion and also highly guilty of the breach of that Covenant whereby they solemnly in the sight of men and Angels bound themselves to be loyal and obedient unto Christ their Saviour I thought it might be a service acceptable to God and profitable unto the Church to mind them of their sin and give them some directions with an exhortation to amend betimes that so they may avert Gods judgments and escape the wrath to come therefore I took occasion to single out this Text compose this brief Treatise submit it to the judgment of the Church and upon approbation make it publick And first I bring the Reader into the sacred Arches where the Monuments of eternal saving truth are kept and shew him the very place where the grand Charter of our profession is enroled for we find it in the words of our blessed Saviour related by the Evangelist St. Mat. ch 28. v. 18 19 20. Where we have a commission issued out from Christ to his Apostles and Successors and the same grounded upon a far higher Patent whereby all power in heaven and earth is derived immediately from his heavenly Father and given unto him And seeing as Tertullian observes we receive our Christian Religion and Faith from the Apostles the Apostles from Christ and Christ from God it must needs be from heaven and here we should take special notice of and admire the excellent wisdom of Christ our Lord and Saviour as far above all the wisdom of men and Angels who could in so few words and in such excellent order contract so many high mysteries and matters of greatest weight and concernment for here ' in a very narrow compass we may find the Credenda all the Articles of our Faith and the Agenda all the commands of Christ Here we have the original Creed and perfect form of Confession which was the ground of all the ancient and Apostolical Creeds here we have the sum and substance of all that excellent Doctrine which is dispersed here and there through all the Books of Moses the Prophets Evangelists and Apostles Here we have the institution of sacred Orders for the dispensation of Word and Sacraments and the application of the benefits of Redemption Here we have the institution of Baptism with a certain form of words the Eucharist and Prayer as parts of Divine Worship are to be reckon'd amongst the commandments of Christ So that here is a Rule of Faith of Obedience of Worship and something of Discipline implied All these things I make clear then proceed to say something of that form of Confession we call The Apostles Creed and of the principal points of Scripture in order to the same teach the Reader how to refer the several parts and passages of Scripture unto the general heads of the Creed and reduce the matters of Faith into a form of a larger Confession This I conceived a ready way to understand the publick Catechism so much despised by many to improve our knowledge of the Word of God and of the particulars of that Faith which by our Baptism we are bound to hold and profess unto the end After this I go on to the Agenda the Commandments of Christ and shew how they are in several parts of Scripture contracted how all are performed in Love give a more full explication of the moral Law which is to be understood Evangelically as including Repentance and Faith in Christ and then bring them into the form of a Vow that so we may have a more explicite knowledge of the last part of our promise made to God in Baptism be more sensible of our obligation and more careful of performance and obedience formerly urged upon most effectual reasons Amongst the Agenda I reckon the Sacraments and Prayer and after I have declared the nature end and use of the Sacraments from the Institution I single out that Prayer of Prayers the pattern of all our Devotions which is commonly called the Lords Prayer and having explained it in all the parts I reduce the particulars into a larger form of Prayer The former makes it clear how comprehensive and methodical it is as being a wonderful abridgment of all Scripture Prayers the latter teacheth us how to reduce all the parts of our publick Prayers unto the heads thereof and to enlarge upon them in our private Devotions Something 's in my Theopolitica are here repeated yet they are but few and are here improved handled there more largely here more briefly there in one manner here in another and for another use and immediate end Here I single out a certain Text and confine my self unto it and fit it to the capacity of the common sort and weaker Christians for whom it was principally intended I further conceived that many who will not meddle with a greater Volume may yet buy a lesser Book or Manual such as this is and read it through Now if after these and many other helps we continue ignorant or if not ignorant yet impenitent we shall render our selves highly guilty of Rebellion against Christ's Power of Disobedience to his Commands and of perfidious violation of the Covenant of God but if we diligently use the means and exercise the power God hath given us and pray continually for Grace there is comfort and hope of mercy for here we have a promise That Christ will be present with the Church unto the end and assist us with his blessed Spirit to whom with the Father and the Son be given all Glory Honour Praise and Thanks for ever and ever Amen Matthew 28. 18 19 20. And came and spake unto them saying All power is given unto me in Heaven and in Earth Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you annd loe I am with you alway even unto the end of the
the cause of our own eternal misery 4. If the benefit be so great and so redounds to us that we have a great part and share in it then our obligation to thankfulness is very great If we knew our own unworthiness and our woful condition the greatness of the benefit would more clearly appear and stir us up to thankfulness Therefore le ts consider these things more seriously and acknowledge the benefit with all humble thankfulness use the means of grace vouchsafed unto us and receive Christ upon those gracious terms he is offered unto us Shall God come so near to us and shall not we come near to him Shall he seek us first and we not seek him this were a grievous sin and the highest degree of ingratitude I must needs tell you that to receive a message of eternal peace from heaven and not acknowledge so great a mercy to enjoy the means of conversion and not use them to have Christ offered and resist him are the greatest sins deserve the greatest punishments make salvation impossible and damnation unavoidable Chap. 4. Of teaching all Nations and of teaching in general and the Matter to be taught and of Christian confession Sect. 1. The Second Proposition is this 1. Christ commanded the Apostles to teach all Nations AS they must go to all Nations so they must teach them except they go they cannot teach therefore this going as was formerly observed is subordinate to this work of teaching without which the former is in vain And as they were bound to the former so they were to this latter much more and the persons to whom they must go the same they must teach But for the better understanding of this Proposition we must enquire 1. What this teaching is 2. What 's the matter to be taught 1. Teaching is a communicating our knowledge to others and this done by certain outward signs and expressions which God hath appointed for that end For he hath given us the gift of speech and writing to signifie our mind unto others To teach in St. Mathew and St. Mark is to Preach which seems to be somewhat more But both imply that they were endued with certain and sufficient knowledge of such things as they must make known unto the Nations of the World and as their knowledge was certain so Christ had promised the Spirit for to guide them infallibly in their teaching and preaching whether by word or writing And there was a special reason why Christ should thus direct them for their doctrine must be the rule of Faith and practise unto the whole Church not only for a time but till time shall be no more But to teach in this place seems to be teaching with success so as to cause the persons taught to learn that is to receive their Doctrine understand it approve it be convinced of the truth of it and be converted by it so far as to be made Christians Therefore some have thought fit to turn the place thus Go and Disciple all Nations and the Persian translator so understands it For he makes this work to be a reducing of the whole World to the Religion and Faith of Jesus Christ. It s true that their Doctrine had not this success with all persons to whom it was sent For some opposed and blasphemed it some heard it and neglected it to some it was foolishness to others very offensive and a scandal but by vertue of the spirit it was to many the power of God unto Salvation This is teaching which must be not only private but publick they must Preach Preachers anciently were called amongst the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers from Heaven and also publick Officers imployed by their Soveraigns to signifie their Will and Pleasure unto their sujects Their work was to go into all parts of their Dominions and solemnly with a loud voice and sometimes with sound of Trumpet to publish their Edicts and let their subjects know their Princes mind But it its very likely the Evangelists took the expression out of the Old Testament and therein did allude to the Proclaiming of the year of Jubilee as may appear from the Prophet Esay 61. 1 2. where the word is used In respect of this act the Apostles might be truly denominated Messengers Cryers Publick Officers yet sent from Heaven and not from Earth From God and not from Men. They were eminent Officers of Christs kingdom Their works was to Proclaim and publish his Laws promise peace perswade men to Repentance and Faith and so make them Subjects unto their blessed Saviour and Redeemer This teaching both for the matter and mannor was extraordinary wonderful and plainly Divine was accompanied with the blessed spirit and wrought wonderfully upon the hearts of men and had rare effects and proved the mighty power of God unto Salvation This will be more evident from the 2. Thing which is the matter commanded to be taught which according to St. Mark is in one word the Gospel Mark 16. 15 16. Go ye unto all the World and preach the Gospel unto every creature He that believeth and is baptized shall be saved but he that believeth not shall be damned The matter therefore in general is the Gospel in particular the Doctrine of Christ Faith Baptism and Salvation of Unbelief and Damnation According to Luke Luke 16. 46 47. its concerning Christs suffering Resurrection Repentance Faith Remission of sins In this Evangelist its the Doctrine of God the Father who made heaven and earth and so loved sinful man that he gave his only begotten Son for his salvation concerning Jesus Christ who was incarnate suffered died rose again for our Resurrection concerning the Holy Ghost by the word converting us making us capable of remission and sanctifying us to Eternal Life Sect. 2. Thus we understand what teaching and preaching is 2. What the Doctrine to be taught Now I will take the liberty to enlarge and manifest 1. That this is our Saviours Creed 2. That its the ground of the Ancient and Apostolical Creed 3. That that which is called the Apostles Creed is agreeable unto this of our Saviour 4. That it is the abridgement of the Scriptures 1. This is our Saviours Creed delivered in these words unto his Apostles as the substance of the Doctrine which they must teach and a form of Faith to be professed by all such as by Baptism are to be solemnly admitted into the number of his Disciples Not that he had not often and more at large taught the same as we may read in his Sermons and conferences related by the Evangelists I will instance in one passage of his discourse with Nicodâ—mus The words are these 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life This Text begins with God and ends with everlasting life as many confessions do And therein we may observe 1. God the Father who created the
though the work of Redemption be appropriated to the Son and the word made flesh yet this work also was from the Father by the Son and not without the Holy Ghost to whom the Conception and Incarnation of Christ is ascribed 3. That though Sanctification and the eternal glorification of sinful man redeemed be appropriated to the Spirit yet this work also is from the Father and the Son both doing this by the Spirit The order of their working is evident the distinct manner is hidden and more Mysterious 4. The beginning of mans salvation is from the love of the Father giving Christê° the progress is in the Son given and made flesh the consummation is by the holy Ghost sanctifying man redeemed 5. If man had not been created he had never been if he had been created and then faln and not been redeemed he had been for ever miserable if he had been redeemed and not sanctified Redemption had been in vain to him and his eternal ruine hand been unavoidable This is the pith and marrow of the Scriptures as they who read them with due consideration may understand and the whole summe and substance of it is wonderfully abridged secretly couched and methodically disposed in these few words of God the Father Son and Holy Ghost Sect. 4. Yet to make this more Clear I will proceed to the reducing of the principal Doctrines of the Scriptures unto these several heads of the Creed To this end I will 1. Take my Topicks disposed in a certain order out of the Creed 2. Inform you what places of Scripture must be referred to these heads and Topicks The general heads and Topicks according to this our Saviours Creed are three 1. Concerning the Father 2. Concerning the Son 3. Concerning the Holy Ghost The more particular Heads of the first part are 1. Gods Essence 2. Gods Subsistence 3. His Efficiency 1. To the first of these we must refer all those Scriptures which speak of Gods perfections and attributes representing this most excellent and perfect being as his unity infiniteness immensity eternity his infinite and eternal knowledge wisdom goodness holiness justice mercy power glory bliss 2. To the Subsistence must be referred such as speak of his eminent and wonderful acting upon himself as knowing himself loving himself delighting in himself of the Father begetting the Son who is the word and brightness of his glory the express image of his person produced and begotten from everlasting of the holy spirit breathed and proceeding from the Father and the Son and therefore called the spirit of the Father and the Son of their being one God of their union and inexistence whereby the Father is in the Son the Son in the Father both in the Holy Ghost the Holy Ghost in both and infinitely contented one with another 3. Under efficiency we must bring in the exercise of his Wisdom Will and Power in the Creation of all things Preservation of all things Ordination of all things To the exercise of his Wisdom we must refer such places as speak of his excellent and wonderful contriving and ordering all things within himself to that concerning the acts of his will such as speak of his thoughts purposes decrees and amongst these decrees those especially of Election and Reprobation whereby he predestinated and ordered in himself according to his free-will yet in justice and mercy Men and Angels to their eternal estates to that of the exercise of his power such as speak of his mighty strength according to which all things are possible unto him nothing impossible 4. These began to be exercised first in Creation to which refer all such places as speak of the first beginning and effecting of these things in the first six days of the world the order according to which the end for which they were made the several kinds of creatures their variety their nature properties and perfections their unity whereby they make one body and systeme of the world consisting of two cheif places Heaven and Earth with all their ornaments and the hosts of them such as speak of the attributes and perfections manifested in this work of the good will and pleasure of God which moved God to make the world of the power of God acquired unto himself thereby of the subjection of all things created unto him and their dependance upon him of the use men must make of the doctrine of this creation which is to know God by the things made and to worship him But we must take more notice of such places as speak of the creation nature qualities place function imployment of Angels and most especially such as inform us of the making of man of his body soul and union of both the sex the image of God in him his excellency and dominion over the creatures the place prepared for his habitation and his imployment of the creation of woman the institution of marriage and all other things which did agree or belong unto men and Angels by vertue of their creation 5. To that Head of preservation we must reduce all such Scriptures as speak of Gods supporting upholding maintaining and continuing all things created in their being of the means which he useth to that end and the ordinary and extraordinary mediate and immediate ways he taketh in this work how all things live move and have their being in him who is in all creatures in all places providing all things necessary for the continuance of their exsistence of deliverance of his creatures from destruction by preventing danger or removing destructive causes The places which speak of wasting consuming destroying man beast or any other creature either in some ordinary or extraordinary way by powerful or by weak and inconsiderable causes or by withdrawing his hand 6. Under that Head of Ordination come such Scriptures as speak of the order wherein God created all things their ends and his disposing and directing every thing to his proper end and all to the supreme and last of the subordination of creatures and their several ends to which they tend of the changing of this order by his extraordinary power and wisdom when and how he pleaseth 7. In this respect the Sea doth not pass his bounds the Stars and Lights of heaven observe their order in their motion and do that service for which he made them and all and every creature are at his command and beck to effect what he requireth and so subject all things are unto him that when he pleaseth they must change their wonted order the Sun must stand still go back deny his light the fire must not burn nor the waters come together but must stand firm like a solid body The Scriptures inform us that this part of providence extends to all things the least to the falling of a sparrow upon the ground to the numbering of the very hairs of our heads But chiefly to this Head must we refer such places as speak of the government of Men and Angels of Laws
must be universal we must do whatsoever our Lord hath commanded us for though there may be an inequality of things commanded yet there is the same reason why we should obey one as well as another the least as well as the greatest and that is the will and command of our Saviour In this respect it 's said that he that offends in one offends in all because of the contempt of the will of the Lawgiver we must not pick and chuse to do what we please obey some and disobey other commands we must not expect from Christ any liberty indulgence toleration dispensation to transgress any of the least of Gods Laws 3. It must be constant and continued to the end for there are no days nor hours of intermission we must always be doing and we must not rest till we have finished our work that will not be till this mortal life is ended we must serve our God day and night whilst we have any being And as God did not rest till he finished his work of Creation so we must not expect our Sabbath till we have finished the work of our Salvation our obedience must be one line drawn out and continued from the first moment of our conversion to the last day of our dissolution 4. As we must be constant so we must be diligent zealous active watchful God loves not lazie servants and the work is great and difficult and we meet with many enemies much opposition and must wrestle with many difficulties which are the greater because of the Devil and the World without and the Relicks of corruption within us Therefore our Christian life is a race and a continual warfare therefore we must not only put on the complete armour of God but we must strive and fight and put forth all our power and never think of rest till we have obtained a final and ful victory And though we cannot reach yet we must aim at the perfection of Angels according to that prayer Thy will be done on Earth as it is done in Heaven that is by those immortal blessed spirits who never sinned but do his Commandments hearkning to the voice of his word 5. Yet we must know that of our selves we are frail weak and without Christ we can do nothing and can do all things through Christ who strengthneth us Christ must give us his Spirit and strengthen us within and by this Spirit support us and assist us without Therefore must continually pray that according to his promise he would put his Laws in our inward parts and write them in our hearts and to do this more and more according to his promise we must not presume upon our strength but always humbly depend upon him who worketh both the will and deed of his good pleasure If he but a little desert us and withdraw his hand how suddenly may David and St. Peter fall and sin grievously 6. Yet though we may transgress and sometimes fall grievously yet we must not despair nor be secure but presently renew our repentance return unto God muster up all our power and fight and work and strive again and this with the greater force and power And this is our comfort we are not under the Law of Works which requireth perfect perpetual obedience or else threatneth certain and unavoidable death and destruction but under Grace which ministreth power and when we fall upon our repentance promiseth pardon life ane Christ will plead our Cause procure our Peace From all this it doth appear that baptized Christians must not be Soliâ—idians much less Antomonians and Lawless we must be loyal and obedient and not live like base earthly worldlings but like Citizens of Heaven for upon this condition we are admitted Subjects of an heavenly Kingdom Thus we understand that our duty is to submit to Christ our Law-giver know his Laws remember them observe them all out of Faith Love Fear with all our hearts carefully constantly depending always upon our Saviour and renewing our repentance daily For this obedience must be universal perpetual sincere free and we must obey not only in doing good but suffering evil if we be put unto it Sect. 3. By this time we know what our duty is now follows the reasons why we should perform it And lest any man should be discourag'd with the difficulty of the work or think it impossible I must first prove that it may be done It was a famous question of old Whether it be possible by Grace to observe and fulfil all the Commandmentâ— of God And it hath been determined in the affirmative that by Grace it is possible for what cannot Grace do Paul saith I can do all things A Christian hath a kind of Omnipotency in things necessary to Salvation and may truly say That these things which are impossible with men are possible with God and if God be for us who can be against us It 's true that to deny our selves to subdue our native and deeply-rooted corruptions and our sins confirm'd by custom to bear the heavy burthen of the Cross and suffer reproaches and bitter afflictions and persecutions for Christ's sake to forsake all and hate Father Mother dearest relations and life it self to offer an Isaac to rejoyce in the midst of fiery trials are very difficult things and far above the power of nature and so indeed they are Yet there is a divine power in Faith whereby all this may be done and hath been through the assistance of Christ And therefore let none of us despair but let us be assured that whil'st Christ sits at the right hand of God and his holy Spirit abideth in the Church we shall be enabled to remove Mountains subdue Sin and conquer Satan the great enemy of our Salvation Christ did never intend to bind us to impossibilities what we cannot do of our selves he will enable us to do neither did he ever require that we should observe whatsoever he hath commanded us by our own strength but as he hath merited Grace and Power for us by his Death so he will give it us by his Resurrection and then such things as are grievous to flesh and blood shall be sweet and delightsom to sanctified souls This being possible let us consider the reasons 1. We not only by God's command but also by our promise so solemnly confirmed by Baptism are bound to observe these commandments A loyal Subject will obey his Sovereigns command and will remember his Oath of Allegiance and Fidelity and an honest man will be as good as his word and promise made unto man and shall not we obey our Saviour's Laws written and confirmed with his own blood shall we promise and promise unto him and not perform shall we not only be disobedient but perfidious too and violate ouâ— sacred bonds This will make our sins most heinous and our punishment most grievous O therefore let us remember our Baptism and solemn Vows and prove faithful unto God and
will desire endeavour and intend the observation of all these commandments from the heart and soul that in obedience to Jesus Christ who loved us and gave himself for us it will repent and grieve for disobedience and speedily return sincerely to God Redeemer seek for pardon in the name of Christ and pray for the Spirit of sanctification to renew us more and more Sect. 8. In the next place after these natural and supernatural morals follow the ceremonials of the New Testament which are Baptism and the Lords Supper Of Baptism I have spoken at large it remains therefore that I further add something concerning the Eucharist which is a Sacrament of the New Testament as Baptism is and follows it because as that is a Sacrament of our initiation and regeneration so this is of our continuance in Christ and the Church and of our spiritual nourishment and increase In this as in Baptism we may observe 1. The Elements or Signs 2. The Actions 3. The Words In Baptism the sensible Sign and Element was single and only one which was Water but in this Sacrament we have two 1. Bread 2. Wine Both these presupposing life in them who use them are great blessings of God given to continue and preserve the same and were singled out and determined by Christ to be used in this Sacrament to signifie the spiritual food and repast of our souls and by these two in his heavenly discourse concerning the meat that perisheth not but endureth to everlasting life did represent unto his hearers the food of life which came down from Heaven whereby sinful men live for ever Bread did signifie his Flesh and Body which he gave and offered for the life of the world and Wine did signifie his Blood And as Bread must be eaten and Wine must be drank that we may live thereby so by a divine Faith we must eat his Flesh and drink his Blood that we may live for ever In this respect this Sacrament agrees with the Eucharistical Offerings and Sacrificial Feasts wherein the Sacrifice was first slain and offered to God and then part of it given to men to eat and drink before God in his Sanctuary Christs Body was the Sacrifice and was crucified slain and offered upon the Cross and in this Sacrament given and received for our spiritual food The Bread and Wine signifie his Body the breaking of the Bread pouring out the Wine signifie his Death and Sacrifice the eating of this Bread and the drinking of this Wine the participation of those spiritual and heavenly Blessings which he merited by his Sacrifice Death and Passion 2. The Actions are according to some Consecration Distribution Participation Yet may be reduced to two the 1. Of Administration the 2. Of Participation The Administration which in this Commission is proper to the Minister of the Gospel is performed in Consecrating or blessing Breaking and pouring out Distribution The Participation is Taking Eating Drinking 1. The Consecration is by word and prayer thanksgiving and petition 2. The breaking of the Bread pouring out of the Wine do serve not only for the better distribution but also to signifie the Death and Sacrifice of Christ offering himself for our sins 3. The distribution it self puts us in mind of God's giving us the benefit of his passion unto our eternal Salvation for as in death he was given for us so in this Sacrament he is given unto us 4. The taking eating drinking signifies our receiving by Faith first of Christ himself then of all his benefits 5. The words are such as our Saviour used at the first Institution and Administration of this Sacrament in the distribution of the Bread and the Cup. 1. The words used in giving the Bread are Take eat this is my body given broken for you do this in remembrance of me In them we may observe 1. The body of Christ. 2. The offering of this body 3. The giving of it unto Communicants 1. The body of Christ was the Sacrifice or thing to be sacrificed 2. The giving and breaking this for us signifies the offering of this Sacrifice unto God for to expiate the sins of man 3. The commanding of man to take c. signifies God's promise and readiness for to give Christ sacrificed with all his benefits commanding and by command binding man to take This is the mystical hidden matter of this part of the Sacrament In the outward sensible matter is 1. Bread to signifie the body of Christ. 2. This Bread broken to signifie the offering of this body 3. The taking and eating of this Bread to signifie the receiving of Christ sacrificed into our hearts by Faith 4. The manner and end of this receiving which is expressed in the words Do this in remembrance of me In these words we have 1. The Death and Passion of Christ. 2. The Covenant 3. The sealing and confirmation of the Covenant 1. The Death of Christ and the Redemption by this death is expressed in these words My body given broken for you 2. The Covenant which consists of a Promise a Precept The promise is implyed in the words Take eat this is my body the precept expressed in these words Do this in remembrance of me To take and eat is an action of the body to take and eat in remembrance of Christ is an action of the soul The promise offers remission of sin the precept requires Faith and remembrance of Christ's Death the principal object of this Faith 3. The Covenant is sealed and confirmed on Gods part of giving thâ— bread upon condition of remembrance of Christs death or mans part by taking and eating in remembrance of Christ so that the bread blessed broken given taken eaten in remembrance of Christ is a signe and a feal 2. The words used in giving the Cup are This cup is the New Testament in my blood this do as often as ye drink it in remembrance of me Thus Luke and Paul Drink ye all of it for this is my blood of the New Testament which is shed for the remission of the sins of many Thus Matthew where we have many things observable and amongst others these 1. The blood of Christ shed 2. The remission of sins 3. The New Testament 4. The Cup. 5. The drinking of it in remembrance of Christ. 1. The Blood of Christ shed and the Body of Christ broken and given are nothing else but the Death of Christ which he suffered upon the Cross for the expiation of our sins whereby Gods justice was satisfied his wrath appeased sin made justly pardonable and man savable This unspotted blood of Christ the great High Priest was of infinite value the great ransome whereby heaven gates were opened and eternal life merited 2. The end of this blood shed and this cruel cursed and ignominous death was the actual remission of the sins of many even of all such as should believe in him The shedding of this purest blood accepted of God made sin
World loving sinful man 2. His only begotten Son given to redeem us 3. The Holy Ghost regenerating us and working Faith in us that by faith we may escape eternal death and attain eternal life For this is the true and genuine sense of these words we read of many forms of faith and confession some called Apostolical related by many of the Ancients and of the Nicene Ephesine Constantinopolitan Roman Athanasian and others yet this is before them all above them all the ground of them all immediately divine delivered by Christ himself recorded in holy Scipture and therefore no unwritten Tradition In this respect Tertullian might well say that the Apostles had the rule of Faith from Christ and Christ from God For from whom he received his power from him he received this Doctrine which he commands his Apostles to teach and all Nations to believe Sect. 3. This is the ground of the ancient and Apostolical Creed delivered by the Apostles to the Churches which they planted as by several of the first Primitive Writers we are informed For they for matter and method agree with this and in both are conformable unto it The matter of them all is God the Father and the Son and the Holy Ghost and the method is to begin with the Father go on with the Son and end with the Holy Ghost though not in express terms yet by consequence By which it appears they took their rise from these words 1. They begin with God the Father and under this part bring in that first great work of Creation 2. They proceed to the Son the eternal word of the Father who was made flesh and redeemed mankind created righteous and holy and faln in Adam 3. They speak of the Holy Ghost who as Tertullian expresseth it is Sanctificator fidei by whom Christ was conceived the Prophets inspired the Church comforted Divers of them conclude with the final judgment wherein Christ shall render to all such as being sanctified by the spirit do believe eternal rewards to the devil and wicked men eternal punishments where we must observe 1. That creation extends to all things for God created heaven and earth and all things therein 2. Redemption reacheth only man for Christ redeemed not the Angels nor any other creature but sinful mankind 3. Sanctification is confined to the Church and the Elect people of God So that the Spirit sanctifies not all men but the Church Christ reedeems man but not all creatures God the Father createth all things and all persons The first part of the Creed concerning one God is against all Atheists and Heathen Idolaters The second concerning the Son Jesus Christ is against all Mahumetans and Unbelieving Jews The third concerning the Holy Ghost is against all Pelagians enimies of grace and counterfeit Christians And here it is to be noted that the mystery of God the Father and the Son and the Holy Ghost was never so clearly and distinctly made manifest as it was when the Father out of Love gave his only begotten Son and sent him into the World and when the Son and eternal word was made flesh and redeemed man and when the holy Ghost descended in the likeness of a Dove and rested upon our Saviour Jesus Christ and came upon the Apostles and sanctified believers Sect. 4. After it hath been manifested that in this Doctrine concerning God the Father and the Son and the Holy Ghost 1. We have Christs own Creed and 2. That this was the ground of the ancient Apostolical Creeds and Confessions it remains 3. that I say something of that which is commonly called the Apostles Creed which we find in Ruffinus with an Exposition and which is used in the Catechisms and Liturgies of the Roman and reformed Churches In this we may observe 1. That for the principal matter and method its grounded upon our Saviours Creed and exactly agrees with the ancient and primitive Confessions For therein we have three principal parts the 1. Concerning God the Father and the work of Creation of the world the 2. concerning God the Son and the work of Redemption of man the 3. concerning God the Holy Ghost and sanctification of the Church and the Elect people of God This appears by that brief contraction of it in our publick Catechism which is a prime peice in this particular of antiquity and gives great light how to understand the confession and implies that it was grounded upon our Saviours Creed 2. To understand this Creed the better we must observe 1. The object 2. The act of man about this object 1. The object is God the Father Son and Holy Ghost considered 1. In himself 2. In his works which are 1. Creation 2. Providence Providence where of there are two parts 1. Preservation 2. Ordination 1. General of all 2. Special of man especially as faln Of this special providence there be two principal branches Redemption Application Concerning the Redeemer two things are to be observable 1. Who he is 2. What 's his work 1. He is Jesus Christ who for person is the only Son of God for Natures God and man and as man he was conceived by the Holy Ghost and born of the Virgin Mary for Offices he is King Priest and Prophet 2. His work is that which we call Redemption whereof two parts His Humiliation His Exaltation His humiliation in that he taking upon him the form of a servant suffered under Pontious Pilate was Crucified dead and buryed descended into Hell His Exaltation in his Resurrection His Exaltation in his Ascension His Exaltation in his Session at the right hand of God His Exaltation in his Comming to Judgement The application of this Redemption hath three things considerable 1. The principal cause which is the holy Ghost by the word working Faith in us 2. The subject to which this application is made which is the holy Catholick Church the Communion of Saints which is the number of believers 3. The effects of this Redemption applyed Which are 1. Forgiveness of sins 2. Resurrection of the body 3. Life everlasting And here it s to be noted 1. That by the humiliation of Christ and especially the death and sacrifice of himself upom the Cross these effects and blessings were merited and in consideration of the same were promised 2. That God as loving us Redeeming us by Christ and applying this Redemption by his Spirit is the fountain and cause of salvation and eternal happiness 3. That God the Father Son and Holy Ghost as considered in himself and in his works of Creation Redemption and Sanctification is the principal object of the acts of this saving faith 2. As these things are the object of our Faith and the Credenda so the act is to believe To believe is 1. To be certainly perswaded of the truth of these things as revealed by God and certainly known to be so For the ground of a divine infallible faith must be a divine Testimony known certainly to be divine 2.
To relie upon God thus represented and believed as able and promising eternal life unto sinful man upon fairest terms 3. To profess this our faith God is the efficient cause by his Spirit of this faith he is the object his word is the rule 3. This faith we Protestants do profess this faith they of Rome do profess and both agree not only in the words but for the most part in the sense of this Creed as appears by the exposition thereof given in their Trent Catechism This is not so to be understood as though there were no errours in that except in these three particulars For besides the many truths delivered in that part of the Catechism there are several errours intermixt though none of them so gross as these three 1. In the manner of Christs birth 2. In the division of Hell into several parts 3. In the visible Headship of their Roman Pontif over the universal Church Though none of these have any ground in Scripture or in the writings of purest Antiquity are no ways necessary or conducing to Sanctification and Salvation and are more like Fancies and Fables then any solid truth yet we must be condemned as Innovators Hereticks Schismaticks as having no hope of salvation till reconciled to their Church and having no existence of a Church before Luther this is their charity but this is our comfort God will be Judge and they as well as we must be judged and they cannot prove that by our publick Doctrine we have added any new Article to the Ancient Catholick Apostolick Faith nor rejected any matter of doctrine or practice which is necessary or effectually conducing to salvation 4. Though this form of confession be generally received amongst us yet we find in it two additions not expressed in many former Creeds 1. Is the descent of Christ into Hell 2. Concerning the holy Catholick Church the Communion of Saints Concerning the first its doubted 1. When it was added to this confession 2. What the sense and genuine meaning of it is 1. We find it not in many of the ancienâ— and Apostolical forms of confession not in the Nicene or Ephesiene or Constantinopolitan Creed nor yet in the Roman Therefore Ruffinus in his exposition of this Creed confesseth that this article of Christs descent into Hell is not found either in the Roman or Oriential Creeds Besides some inform us that it is not found in genuine Copies of Athanasius his form therefore some say that it was brought in by a Synod held at Aquileia 2. As for the sense it s much controverted For some will have the words to signifie no more then that he was buryed others that Christ suffered in his soul the pains of Hell others that he passed into the estate and place of the dead others that in his soul he passed locally and substantially into Hell to preach unto the spirits and souls there imprisoned Thus Lib. 6. Ruffinus in his exposition thus Stromat Clemens Alexandrinus thus the first Reformers wko in the time of Edward 6th composed the Articles of Subscription for which they out of Clemens Alexandr alledged the Text 1 Pet. 3. 18 19. yet that explication was omitted in after-times when the Articles were reduced to the humber of 39. as now they are without any addition to the words of the Creed for the words of the Article are only these As Christ dyed for us and was buryed so also is it to be believed that he went down into hell The second addition is concerning the holy Catholick Church the Communion of Saints For though there is no Creed but implies that there a number of people who being called do believe and are partakers of the benefits of Christs Redemption yet in many ancient forms we find no mention of these words Yet the sense of them is plain and the matter clearly expressed in Scripture The occasion of the inserting of them might be the Schism of the Donatists or some others like them who confined the Church to themselves at Cartenna in Africk and like many in our days refused Communion with any other Christian but of their own party Whereas the Article according to the Scriptures signifies that the Church since this commission in my Text was put in execution by the Apostles going into all Nations and reducing many unto Christ became universal And these reduced are all of them Saints and though they be many living at a distance without any interview or converse civil one with another yet they are but one Body Society Corporation under Christ their Head and have spiritual communion one with another in the same Faith Sacraments and Spirit This is against not only the Jew but the Schismatical Donatist and also Rome it self as confining the term Catholick to her own party and engrossing the priviledges of the universal Church as though they did only belong to her who is but a little part or particle of the same Chap. 5. Shewing how in this Doctrine of our Saviour we have the abridgment of the Scripture Sect. 1. THe second proposition in the Mandate was That Christ commanded the Apostles to teach all Nations after the explication whereof I did enlarge and undertook to manifest four things 1. That the Doctrine to be taught was our Saviours Creed 2. That it was the ground of all the Apostolical and ancient Creeds 3. That the Creed commonly called the Apostles is agreeable to this Doctrine 4. That it is the abridgment of the holy Scriptures This undertaking in respect of the first three things according to my poor ability I have performed It remains I make good the fourth and last which is to make it evident that it is the abridgment of the holy Scriptures To this end I will 1. Acquaint you with the principal subject and parts of the Scripture according to the method of the Creed 2. Teach you how to refer the several parts of the Scripture to those parts 3. Reduce the whole to the form of a confession 1. The principal subject of the Scriptures is God and therefore they are called the word of God in writing not only because in them God speaks to man and hath revealed his mind but also because they speak of God So that he is not only the efficient but the Subject of the same This most excellent subject is represented in this Book of Books 1. As he is in himself from everlasting to everlasting 2. As he is the univesal and supreme effiecient of all things out of himself 1. As in himself he is represented as only one most perfect glorious substance whâ— always acting upon himself and contemplating himself produceth a word which perfectly and fully represents himself and his own infinite and eternal goodness unto himself and so is infinitely and eternally enamoured delighted and satiated with himself For the Scriptures tell us that he doth know and love himself from all eternity and is infinitely and eternally blessed in himself Sect. 2. As he