20.6 or the holy Names therein to Conjuration 10. By teaching falsly in the Name of the Lord as the false Prophets did saying Thus saith the Lord. 11. By ascribing Power Greatness c. to our selves as Nebuchadnezzar Herod and the Princes of Tyre did Dan. 4. Acts 12. Jer. 27. 7. Vain Protestations and Asseverations that is the needless use of them when some earnest occasion doth not urge hereunto Against those as against Swearing doth Christ direct his speech Mat. 5.37 That our Swearing may be lawful it is required 1. That we Swear onely to such a Truth as we know to be so for although it be a Truth to which we Swear yet if we know it not so to be we are perjured because we Swear contrary to our Conscience 2. That we Swear according to the known intent of him unto whom or before whom we Swear for if we Swear in doubtful words having another meaning then we know him to have before whom we Swear we abuse the Ordinance of God 3. This being a part of Gods Worship we must do it with great fear and reverence 4. We must Swear onely things lawful and possible otherwise we but mock God who cannot be mocked 5. If we Swear for the performance of any lawful thing by the Assistance of God we must be careful our Oath be not frustrated The Vertue of this Commandment consisteth in the right and honorable usage of Gods Name the parts whereof were formerly named but here explained viz. 1. The Propagation and spreading abroad of Gods true Doctrine not that onely by the publike Ministery of the Word but that instituting and instructing which appertaineth to every one privately in his place being bound to bring others to the knowledge and Worship of God Deut. 4.9 2. The Celebration lauding and magnifying of God which is a commemoration and recounting of Gods Works and Properties joyned with a love and admiration of them 3. The Confession of the Truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his Will certainly known out of his Word Rom. 10.10 4. The Zeal of God which is an ardent love of God and a grief for any reproach or contempt which is done to God and an endeavor to put away that reproach from the Name of God and to avoid sins our selves and to banish them from others 5. Invocation which is Prayer whereby we crave of the true God none other blessings then God hath commanded us to ask of him onely made in true Conversion by Faith and in a full perswasion of Gods Promises for the Mediators sake Psal 105.1 6. Thanksgiving which is to acknowledge what and how great Blessings we have received of God and to yield unfeigned Obedience unto him to the utmost of our power Col. 3.17 1 Thess 5.18 7. Right and lawful Swearing the maner whereof hath been already touch'd and yet remains to be further opened Again Gods Name is honored 1. By our deeds of Piety Praying Reading Hearing Preaching c. also of Charity 2 Cor. 8.19 And when we confess and defend it as the Martyrs did Now that our deeds may be good these Properties are required 1. They must be frequent and often 2. They must be done in sincerity and truth that is from the very heart with an aim at this onely end That God may have glory 3. In Faith that is by persons believing and in assurance of being accepted in all our devotion Heb. 11.6 4. The Doer must be separate from sin that is not live impenitently in or make a trade of any sin 2. By our speech as herein we are priviledged beyond all other earthly Creatures And this is the right use of the tongue as 1. When our talk is not corrupt but tending to the edification of others 2. When we speak Reverently of the Name of God Phil. 2.10 3. When in all things we make Conscience of speaking the Truth Josh 7.19 4. When an Oath is rightly taken or a Vow rightly made for this is a special part of Gods Service Deut. 6.13 Jer. 4.1 5. When we speak of the Word of God to edification Psal 37.3 Deut. 6.7 6. When we speak affectionately and thankfully of the Works of God to others Psal 107.8 yea of his Judgements upon our selves Job 1.11 3. In the Thoughts and Desires of our hearts which is when even here we are enslamed with a love and reverence of his holy Name and do burn with a desire of his glory above all things Without this the outward reverence is nothing at all in Gods acceptation 4. When we labor to bring others to the glorifying of Gods Name Matth. 5.16 extending our care to others by all means possible and lawful to win them to the praise and glory of God Christian Confession of the Truth being also a special vertue of this Commandment as whereby Gods Name is highly honored is twofold 1. Open when a man boldly confesseth the Truth or his Faith before the Adversary even to the death This is the highest degree of Confession 2. Implicite when a man to keep his Religion is content to forsake his Countrey Friends and Goods This is a lower degree thereof yet acceptable to God Two special Times in which Confession of our Faith is to be made 1. When we are examined touching our Religion by them that are in Authority 2. When in the want thereof Gods glory is directly impeached the Salvation of men hindred the Truth obscured Error enboldned and our Neighbor offended Unto the Confession of the truth and consequently to this Commandment is repugnant 1. Denial which is 1. An universal and general Defection from true Religion This Denyal is proper only to Reprobates and Hypocrites 2. Special and Particular committed through error not voluntary neither purposed through fear and humane frailty This may happen to a childe of God as in Peter When a man is forced to deny his Religion his offence in deed and in truth is voluntary though some otherwise think it to be a mixed action for compulsion doth not reach to the Will but to the outward man and serves to draw forth a consent and when consent is yielded he denies his Religion voluntarily for voluntas non potest cogi 2. Dissimulation or Dissembling and hiding of the Truth when as Gods glory and our Neighbors safety requireth a Confession thereof Hereof are they guilty who out of novelty curiosity or for fashions sake dare be present at Idolatrous Service for it is not lawful for any man being urged to go to Idol-Service and hear Mass though he keep his heart unto God The Corinths might not go into the Temple of Idols though not partaking with Idolaters in their Worship 1 Cor. 8. Chap. 10. 3. The abusing of Christian liberty or giving offence in things indifferent to confirm errors in the mindes of the Adversaries or of the weak to alienate them from true Religion Rom. 14.15 4. All Scandals and
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
the Father because he is the Fountain as of the Divinity of the Son and of the Holy Ghost so also of those Divine operations which he worketh and performeth by the Son and the Holy Ghost Now that God is we know many ways but chiefly by our own Consciences accusing us for secret sins which cannot be but unto an infinite wisdom that knows the most secret thoughts of the heart such as is or can be neither Man Devil nor Angel but God onely All the Doctrine concerning God is either 1. Of his Nature which is taught in the Law and Gospel 2. Of his Will which is seen and made manifest in His Commandments His Threatnings His Promises 3. Of his Works which are The Benefits The Judgements of his Will which are to be beheld in the Creation Fall Restoring of Man The devils believe there is a God and tremble if any Atheist hath less faith then they and doubt the truth thereof he may believe it from these Reasons though as he is not worthy any so the truth hereof is above all 1. The beautiful and goodly order of Nature beheld in the Creatures and frame of the great body of the world Rom. 1.20 2. The preservation and government of the world created Acts 14.17 3. The Nature and excellency of mans minde the soul of man endewed with excellent gifts of Understanding and Reason 4. From the notions of general Rules and Principles naturally engendred in the minde of man yea the natural notion of this Principle That God is 1. Because every one hath experience hereof in himself 2. All wise men confess it 3. All Nations consent in it 5. From the terrors of Conscience which are stricken in the mindes of the wicked after that they have sinned 6. The punishments of the wicked which they suffer besides the torments of Conscience 7. From Bodies Politick which are wisely ordered and regulated by Laws 8. From the order and nature of efficient causes and from the final causes of all things 9. From certain and evident foretellings and clear significations of future Events 10. From heroical and noble instincts of minde For what Reasons the voice of Nature concerning God is not wholly to be rejected or contemned by reason of the insufficiency thereof 1. God will also out of the Church bridle the lewd and dissolute by the testimonies which their Conscience and punishments give of his will Anger and Judgement and according to them also will he have the maners of men regulated 2. He will have mans Corruption and his own Justice made more perspicuous and clear in punishing them who stubbornly withstand the known truth 3. He will by natural testimonies mens Consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church Acts 17.26 27. 4. He will have also them who are converted to him to be more confirmed by the consent of Nature and the Word as the often alleaging of Natural testimonies in the Scripture declareth 5. He will the imperfection of Natural knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himself in his Word There is nor can be but one God for these Reasons 1. The sufficient testimonies of Miracles and Prophesies and other works 2. His own Authority and Majesty which admitteth no fellows 3. That which is greatest perfection can be but one for the whole is perfecter then any part thereof 4. There can be but one chief God but one Omnipotent but one Infinite 5. There can be but one chief Cause and more Gods would be unperfect or superfluous How God doth describe himself in Exod. 34.6 viz. 1. He is Jehovah that is he is a constant friend to whomsoever he is a friend he is alway the same that is I am that I am that is whatsoever the Lord was from eternity the same he is to eternity there is no change in him 2. He is strong that is Almighty that is he hath all Excellency in him and that in the highest degree 3. He is Merciful exceeding pitiful exceeding ready to forgive though our sins be many and exceeding great None so ready to forgive as God for if he were as man if he were not God could he bear with us as he doth Jer. 3.2 4. He is Gracious that is though there be no worth found in us yet he is ready to do us good Now to be gracious is to do things freely when there is no motive for Grace is nothing but freeness 5. He is Long-suffering that is though we provoke him out of measure he continues patient we cannot weary him out 〈◊〉 his mercy endures for ever though our sins are often repeated yet he as often repeats his Mercies 6. He is abundant in Kindeness that is though he be so great a God as he is yet he is exceeding ready to bear with us he is not harsh but ready to grant what we ask according to his will 7. He is abundant in Truth that is we shall finde him as good as his word he is engaged we have many Promises he hath made us nay abundant in Truth that is his performances exceed they run-over he will be better then his word whatsoever he hath said he will more then do it 8. He is a God reserving mercy for Thousands that is when any of us do him faithful service he cannot content himself to do good to our own persons but to our Children and to our Generation So Davids love extended not to Barzillai and Jonathan onely but to their posterity also 9. He is a God forgiving Iniquity Transgression and Sin Those three words are put in that we may know he forgives sins of all sorts and signifie That he is still and still forgiving Iniquity Transgression and Sin God is said to be 1. An Essence that is a thing which 1. Hath his Being from none but from himself 2. Is preserved or sustained of none but subsisteth by himself 3. Is necessarily 4. Is the onely Cause unto all other things of their Being 2. Spiritual 1. Because he is Incorporeal as being Infinite and Indivisible 2. Because he is Insensible as experience sufficiently manifesteth 3. Because both himself liveth and is the Author of all life both Corporal and Spiritual 3. Intelligent 1. Because he is the cause both of the minde of man and of the notions shining in it and also of the order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the Creature cometh from him both in respect of the faculty as in respect of the operation 4. Eâ—ternal without beginning or end of Being Psal 90.2 and is so to us that we may oppose the certain hope of eternal blessings grounded upon his Eternity against the shortness of mortal life and against the frailty of mans condition 5. Other from all his Creatures which we must hold 1. Against Philosophers who will have the World or Nature
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
all the Faculties alike renders thee insensible of thy Malady and thence nigh incurable Be it either or all of these do but savingly Believe in the Physitian and thy Faith shall make thee whole but then be sure to persevere in the Faith and beware of Relapses Some say the Times are very Leprous and that the people are pestered with very venomous Botches That the Gangrene of Envy hath almost unbowell'd them and the Scurf of Hypocrisie strangely deformed them That the Ulcer of Injustice hath cast a perpetual Odium on them and the Appetitus Caninus of Covetousness hath made but one Morsel of them That the Wolf of Sacriledge hath devour'd the Breasts which gave Christendom suck in her old Age That though the Land hath had a Bloody Issue of nigh Twelve years running yet never could have so much as a touch at the Hem of Christs Garment That the belching of Blasphemy in a Convulsion of Will-worship is as common as the disgorging of Oathes to unsurfet the high stomacks of the proud and prophane If these or the like be the Epidemical Maladies of these latter days wherein the Devil is put to his Wits end then let me prescribe this Holy Arbor as a standing Pharmacopeia not for the shelf of every closet but for the closet of every heart wherein there is not a Drug that hath the least allay of any Poyson in it nor a dangerous or obstruse Ingredient for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths what spurious Extractions have been thence drawn and what Mischief hath thence followed knowing also what rural judgements and tender Spirits may meet herewith his care was greatest how he might be plainest The first and rarest Flower as Portal to this Holy Arbor that presents it self to thine eye is The Sacred Mystery of the Holy Trinity indeed a Mystery visible onely to the eye of Faith The unhappy Jews and Turks glance at the sight of a Deity but to this day discern not Three Persons in one Godhead The Gnosticks and Valentinians have their false Multiplying Glasses to see more Gods then One but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence Such a Deceptio visus hath so falsly presented the Eunomians with Three Gods or Spirits not distinguished onely but divided also as that they could never see Three Persons in one onely Godhead The Apollinarians superacted their ridiculous Faith and grosly held a Quaternity not a Trinity of Persons was to be Worshipped The purblinde Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead yet denied the Persons The Patripassians that blasphemously held the Father became Flesh and suffered never saw into this Mystery The sacrilegious Arrian Hereticks who make Israel to sin grant indeed the Names and Persons of Three yet deny the Son and the Holy Ghost their Divinity yea the whole Trinity their Properties The prophane Trinitarians acknowledge Three Persons with their Lips yet deny their Divinity by the Infidelity of their Lives Thus rendring themselves guilty of more knowledge then they practice and consequently not of fewer stripes then are menaced All these are excluded this Arbor and an entrance open onely for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth and stedfastly Believe That there are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One 1 Joh. 5.7 The next Flower in order is the Word of God Truths Standard the sacred Oracles of the Holy Scripture which while the Prophets Evangelists and Apostles penn'd the Spirit held their hands If there be any Wretch so much an Infidel under the notion of a Christian possessed with the spirit of Contradiction to this Basis of all Truths I conjure him by the Author of that parallelless Work That he haunt not this Holy Arbor whilest I leave this Memento with all selfless Christians Thou shalt put nothing to the word that I command thee neither shall ye take ought there from Deut. 4.2 The next concerns the Law and Gospel I dare not discouple what God hath joyn'd together The Law that Touchstone of all our works without which we had not known sin Rom. 3.20 Far be it therefore from all right by assed Christians to rebel in their hearts with the Libertines of any out-Lawed Generation That the Law is now totally repealed as if the Law were the transgression of the Gospel for though the Law of it self made nothing perfect Heb. 7.9 yet is the Law in it self a perfect and undefiled Law converting the soul Psal 19.7 whence the Royal Prophet in other places sets it down as a special character of a righteous man That the Law of his God is in his heart Psal 37.31 or that his heart is Gods Law-keeper Psal 40.8 yea Blessed are they stiled who sincerely walk in the Law of the Lord Psal 119.1 and ver 165. he proclaims Peace to them that love this Law you may guess then at the cause of War No marvel that notwithstanding our many Fastings and Prayers God still threatens us with War For he that turneth away his ear from hearing the Law even his prayer shall be abomination Prov. 28.9 And though now the Righteousness of God which is by Faith is manifested without the Law Rom. 3.21 yet God forbid that we should thence make void the Law through Faith whereby we establish it Rom. 3.31 We acknowledge That by the deeds of the Law no flesh shall be justified in the sight of God Rom. 3.20 nevertheless we must acknowledge That the Law is holy Rom. 7.12 and spiritual v. 14. And though Christ be ineffectual to them who expect Justification by the Law Gal. 5.4 himself being the end of the Law that is the Accomplisher thereof for Righteousness to every one that believeth Rom. 10.4 And though as many as be led by the Spirit are not under the Law that is not under the Bondage or Curse of the Law Gal. 5.18 And though now Faith being come we are no longer like untuter'd Learners under a Schoolmaster that is the Law Gal. 3.25 All this premised yet know ye not that the Law hath dominion over a man for term of life Rom. 7.1 Know ye not that Christ came What to do to destroy the Law no but to fulfil it Matth. 5.17 and in the 18 Verse most pathetically asseverates us an Assurance That one tittle shall in no wise pass from the Law till all be fulfilled Wherefore let Heaven and Earth know That it is easier for them both to pass then one tittle of the Law to fail Luke 16.17 With the Law not improperly is joyn'd the Gospel that Olive Dove of Mans Salvation wherein Christ proclaims himself an Ark for all the Gospel Noachims against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the
just and unjust but the beams thereof have happy influence onely on the Heirs of Grace melting the hearts of such into Faith and Repentance whilest they harden the cley-hearts of carnal Worldlings into stupidity and searedness of Conscience whose Mindes the god of this World hath blinded 2 Cor. 4.4 yet the express Command for Dispensation thereof is as Catholick as Christ or words could make it when being Risen from the Dead he accosted his Disciples saying Go ye into all the world and preach the Gospel to every creature Mark 16.15 So that if the Gospel be hid it is hid to them that are lost 2 Cor. 4.3 In the next place stands the Ministerial Function the highest imployment that ever the Lord of Heaven vouchsafed the Sons of men If the Ministers of the Word would sit down satisfied with the Stiles and Titles given them in Scripture they needed no other Herald to blazon the Nobleness of their Calling nor any Stellicidiaries to invite the Hosanna's of the People Are they not called The Salt of the Earth the Builders of Christs Body Gods Fellow-workmen Christs Embassadors the Steward 's of the House the Fathers of the Church Fishers of men Ministers of the Spirit Builders of the Temple Shepherds of the Sheep Planters and Waterers of the Garden the Lords Harvest men his Vine-dressers Watchmen of the City Trumpeters of the Host yea Stars of the Firmament Rev. 1.10 It were worth a National Fast that all such as are thus highly dignified were or might be responsibly qualified Attribute we therefore none of these Titles to any such as are unfaithful in their Embassie not to unsavory Salt not to the Ignorant or Idle not to the Scandalous nor the Mercenary not to the Contentious nor the Covetous not to the Proud nor to the Superstitious into whose Mindes the subtile Sophister of all Ages hath specially in this foisted such specious Qualifications and such self-deceiving Equivocations to palliate those sins as if in order to Life and Doctrine he would feign perswade the World to spight the POPE the CLERGY could not erre Next follows the Hearing of the Word by this cometh Faith without this posteth Atheism yet take heed what ye hear Mark 2.24 yea and how ye hear Luke 8.18 Away therefore with itching ears with prejudicate thoughts with an impreparatory heart with presumptuous self-conceits Away with distracted Cogitations unsanctified Affections turbulent Passions sublunar Cares careless and extravagant Attention Away with carnal Security with vain Dissention of Opinions touching the Truths delivered Away with overchargings of Nature with drowsie Faculties with Unbelief Hardness of Heart Pride and uncharitable Thoughts ever Remembring that it is or should be the Word of God and not of man 1 Thess 2.13 not a tittle whereof shall go unfulfilled Matth. 5.18 till it become the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 Take heed therefore how ye hear Luke ibid. After the Word in order follows the Sacraments which though they confer no Grace ex opere operato yet are effectual Signs and Witnesses of Gods incomprehensible Benevolence to man-wards For of Baptism saith our Savior He that believeth and is baptized shall be saved Mark 16.16 And of his Supper he saith This is my Body which is given Luke 22.19 and broken for you 1 Cor. 11.24 This is my Blood of the New Testament that is shed for many for the remission of sins Luke 22.20 Indeed a Sacrament is a Covenant of Gods free Favor to us confirmed by some outward Sign or Seal instituted by himself Thus was the Tree of Life a Sacrament to Adam Gen. 2.9 The Rainbow to Noah Gen. 9.9 13. The smoaking Furnace to Abraham Gen. 15.17 18. The Fleece of Wooll to Gideon Judg. 6.37 The Dyal to Hezekiah 2 Kings 20.7 11. The Sacrifices Circumcision and the Paschal Lamb to the Jews Baptism and the Lords Supper to the Faithful under the Gospel Mat. 28.19 Luke 22.19 In the next place stands Prayer the Souls Incense whereby she is wing'd for Heaven Wonderful are the Works wrought by Prayer not as a Cause but onely as an Instrument sanctified by God and effectual to the Righteous if it be fervent Jam. 5.16 This Fervency is that Magnetick Vertue in Prayer which attracts Heaven to Earth but the fervent Prayer of an unrighteous man availeth little save to betray his sinister dexterity in vanifying so excellent a Gift which in such the Lord knows too often comes within a breaths bredth of Blasphemy But let the Faithful be exceeding cautious whom they censure in this case lest they chance to touch the Apple of Gods eye and let him that prayeth pray fervently for Faith is full of vigor full of life and God loveth a sprightly Faith yea the Promise made to the Prayer of a Righteous man is not otherwise annex'd then on the condition of Fervency which we may not dream is confin'd to the activity of external gestures or volubility of a never-stammering tongue but chiefly consists in the sincerity of the Supplicant in the extent of his Faith and cordiality of his Desires Next follows the Lords Prayer if we have not forgot that there is such a thing in rerum natura Spiritualium It 's worth a Catechism to ask the Worlds Favorites Which of them that do so highly adore this Prayer can truly say Our Father Most can say but few can pray it Others disuse it under the notion of a set Form of Prayer but set Forms of Prayer quatenus such are not prohibited This is indeed a set Form of words for Prayer but no set Prayer as is generally mis-thought for it is a Prayer to none but such as can pray it in Faith Nor can there properly be said to be any such thing as a set Prayer for in submission to better judgements I conceive the motion of the Spirit in Prayer is that which denominates Prayer to be Prayer which Spirit is not confineable by this or any set Form of words as may appear 1 Sam. 1.15 For the motion of the Spirit in one praying the same words of another may be more extensively Spiritual in that one then in the other which could not be if the very words set in that Form Method and Order could confine the Spirit And hence it is that all that can say the Lords Prayer cannot pray Our Father for my voyce may be articulate enough without Faith but without Faith and the Spirit that articulate sound cannot properly be called a Prayer though articulated by the form of words in the Lords Prayer Thus though many say the same form of words for Prayer yet they may not be said to pray the same Prayer yea one and the same person at sundry times praying the same form of words may not infallibly be said to pray the same Prayer for it varies according to the measure of the Spirit in the person praying which may not be one the same in the same
same is both Man and Father but he is Man absolutely or in himself or according to his own Nature and Father in respect of another viz. his Son So it is one thing to be God another thing to be the Father's Son or the Holy Ghost and yet one and the same is both God and Father God in respect of himself or his own Nature Father in respect of the Son Now though this be alike in God and Man that both do communicate to another not his Person but his Essence yet is there an exceeding dissimilitude in the maner whereby the Divine Essence being infinite and the Humane being created and finite is communicated to another For in Men in the Father and the Son the Essence is as distinct as the Persons themselves the Father and the Son being not onely two persons but also two men distinct in Essences so that the Father is not that man which is the Son but in God the Persons are so distinct that yet the Essence remaineth common one and the same and therefore there are not three Gods but the Son is the same God in number which is the Father and the Holy Ghost Again in Persons Created he that begetteth doth not communicate his whole Essence to him that is begotten for then he should cease to be a man but onely a part but in uncreated Persons he that begetteth or inspireth communicateth his whole Essence to him that is begotten or proceedeth yet so that he who communicateth doth retain the same Essence and that whole And the Reason of both Differences is Because the Essence of Man is finite and divisible but the Essence of God infinite and indivisible and therefore the Deity may being the same and whole or intire be together both communicated and retained whereby the Persons are not any thing separated from the Essence but each of them are the very self-same whole Essence of the Divinity wherefore God or the Divine Essence is the Father is the Son is the Holy Ghost Thus the three Persons in the Trinity are all one one in Nature and Essence one in Will and Consent one in Vertue and Power what the one doth the other doth also the difference is onely in the maner of working This Mystery of the Trinity and Unity was taught from the beginning of the world howbeit the fuller revelation of it was reserved to the times of the Gospel when the light of this Truth outshined the Sun at noon Matth. 28.19 1 John 5.7 The Doctrine of the Trinity of Persons in the Unity of the Godhead must be held retained for these Reasons viz. 1. Because by it we may distinguish the True God from all false gods and idols 2. Because among all other points of Religion this is one of the chiefest being the very foundation thereof For it is not sufficient for us to know God as we can conceive of him in our own imaginations but we must know him as he hath revealed himself in his Word and it is not sufficient to Salvation to believe in God confusedly but we must believe in one God distinct in three Persons 3. This Doctrine directs us in the worshipping of God aright For Unity in Trinity and Trinity in Unity is to be worshipped one God must be worshipped in the Father in the Son and in the Holy Ghost And if we worship God the Father without the Son and the Holy Ghost or the Son without the Father the Holy Ghost or the Holy Ghost without the Father and the Son we worship nothing but an Idol Again if we worship the three Persons not as one God but as three Gods then likewise we make three Idols The difference of Essence Person is to be observed and held for these Reasons 1. Lest the Unity of the true God be distracted 2. Lest the Distinction of Persons be taken away 3. Lest another thing be understood by the name of Person then the truth of Gods Word declareth That in one Divine Essence are subsisting three Persons the Father Son and Holy Ghost each of which is one and the same true God or that one true God is three Persons truly distinct and those three Persons are one onely true God is proved thus viz. 1. By Testimonies of Scripture partly out of the Old Testament as Gen. 1.2 Isa 61.1 partly out of the New Mat. 28.19 Joh. 14.26 15.26 2 Cor. 13.13 1 Joh. 5.3 Tit. 5.3 Eph. 2.18 Gal. 4.6 2. By those places of Scripture which give unto those three the Father the Son and the Holy Ghost the Name of Jehovah and true God for those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly most plainly to the Son the Holy Ghost 3. By those places which attribute the same whole Divine Essence to the three Persons and shew that the Son is the proper Son of the Father most truly begotten of him and that the Holy Ghost is the Spirit of the Father and the Son the Son therefore and the Holy Ghost have the same and that whole Essence of the Deity which the Father hath the Son hath it communicated of the Father by being from everlasting born of him and the Holy Ghost of the Father and the Son by proceeding from them 4. By the places which give unto the three the same Attributes or Properties and perfections of the Divine Nature as Eternity Immensity Omnipotency c. 5. By those places which attribute to the three the same effects or works proper unto the Deity as Creation Preservation Government of the World also Miracles and the Salvation of the Church 6. By those places which yield to the three equal honor and worship and such as agreeth to the true God alone The three in the Trinity are called Persons Because they have proper things to distinguish them in regard either 1. Of themselves as 1. Father to beget and to be of himself Joh. 5.26 1.14 1 Joh. 5.1 2. Son to be begotten and to be the second Person Joh. 1.14 18. 3. Holy Ghost to proceed both from the Father and the Son Mat. 3.16 2. Of the Creatures as 1. The Father worketh through the Son by the Holy Ghost Eph. 2.10 Rom. 11.36 2. The Son worketh from the Father by the Holy Ghost 1 Cor. 8.6 Joh. 1.3 3. The Holy Ghost worketh from the Father and the Son Gen. 1.2 Joh 33.4 The things wherein they communicate with themselvs are these viz. 1. One is in another and possesseth another as the Father is in the Son and the Son in the Father and the Holy Ghost in them both Joh. 10.30 38. 14.10 11. 2. They have glory one of another Joh. 17.4 5 22 24 26. 3. They delight one in another as the Son is a delight to the Father and the Father to the Son and the Holy Ghost to them both Mat. 3.17 Joh. 5.20 The order of working in the Three Persons of the Trinity
viz. 1. The Father Createth but immediately by the Son and the Holy Ghost the Son from the Father and the Holy Ghost from the Father and the Son 2. The Father and the Holy Ghost Redeem us but mediately by the Son but the Son immediately from the Father by the Holy Ghost 3. The Father and the Son Sanctifie us but mediately by the Holy Ghost but the Holy Ghost immediately from the Father and the Son In this deep Mystery of our Religion we must be guided wholly by Faith and endeavor to believe this Trinity in Unity and Unity in Trinity though we are not able to reason the truth thereof by Natural demonstrations Behold the sacred Riddle of Divinity One Godhead in a holy Trinity Of Persons or three Persons all in one Most undivided Deity alone Distinct in Persons not in Essence no The Godhead's not divided think not so For it 's not subject to division Nor admits of any Composition But distinction without seperation As is most evident by Mans Creation Gen. 1.26 §. 2. Gods Word THe Word of God is the Wisdom of God James 3.17 concerning the truth which is according to godliness being given by inspiration of God 2 Tim. 3.16 the original being from heaven not earth Joh. 3.27 and the Author thereof being God not man 1 Cor. 2.10 by which Word God alone doth onely binde the Conscience by causing it in every action to excuse for well-doing and accuse for sin Now this Word of God is the holy Scripture in which name are to be understood all and onely those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church which we receive as Canonical not so much because that the Church doth so receive and allow them as for that the holy Spirit in our hearts doth testifie that they are from God Touching which this is a Truth must be held of us That no part of the Canonical Scripture inspired of God such as was committed as the Lords Treasure to the Church for the perpetual instruction thereof in Faith and Obedience is lost and perished nor can be lost or perish so that no one Oracle or Sentence of God can fall away Indeed these sacred Books may be despitefully abused by men many ways but they can never be finally lost and wholly extinguished for the works of God remain for ever and ever And as for any sandy Supposition contrary to this Truth let the vain Supposer answer What Error more can be convinced what Comfort more can be received what Vice more can be corrected what Truth more can be published what Grace more can be commended to the Church out of those Books which he so fondly supposeth to be lost Beware therefore of doubting of Gods Providence herein shaking thereby the Faith of the Church Whosoever thus goes about to strike at the foundation thereof the least dust that falls from the Building will crush the presumptuous Underminer into bottomless destruction The Scripture is a Doctrine inspired by God to make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 and containeth all things necessary to be known and believed for the salvation of man Joh. 20.31 2 Tim. 3.16 17. the whole being as it were compendiously comprised in the Decalogue the sum of the Law and in the Creed the sum of the Gospel As for all the fundamental Points of Christian Religion necessary to salvation they notwithstanding the darkness of some Mysteries herein contained are clearly and plainly set down so as the humble and obedient heart may distinctly without wavering and gainsaying conceive and believe them Thus not unfitly is the Scripture compared in regard of the perspicuity thereof to a Foord over which a Lamb may wade and in regard of the difficulty thereof to a Sea wherein an Elephant may swim Now though all things necessary to be known are herein contained yet are not all literally expressed as the Baptism of Infants and Original Sin which notwithstanding are distinctly and demonstratively inferred thence and so are all things that belong to Faith and Obedience whatsoever we are to believe or to practice So that the letter of the Scripture may be alledged and yet the word of God missed as by all Hereticks and a man may swerve from the letter yet alledge the true word of God therefore it is nothing less then necessary that we be diligently familiar and well acquainted with this word of God Josephus tells us The Jews knew the Scriptures as well as their own names many of us may tell the Jews We scarce know the names of the Scriptures Most inexcuseable Ignorance sad and lamentable for we are bound to know the Scriptures themselves that by them we may come to knowledge by knowledge to faith by faith to obedience and by obedience to salvation Touching the Apocryphal Books to which the Imps of Rome as to their own Traditions give power equal to the Canonical Scriptures they were not penned by the Prophets the Lords Secretaries as the Scriptures were nor ever committed of trust to the Israelites They contain certain things disagreeing from the true Scriptures of God and no proof that they were penned by the Spirit of God therefore there is no warrant for the equalling them in Credit or Authority with the Scriptures Besides one main property of the Books of the Old Testament is That every one of them was written either by Moses or some other of the Prophets in the Hebrew tongue the native language of the Jews but the Apocryphal Books were penned by some other in the Greek tongue which was not the language of the old Prophets so that they are no part of the Law or of the Prophets And yet as the presumptuous Papists make the Apocryphal Books of equal Authority with the Canonical so others have more blasphemously long since obtruded for Canonical the fatherless brood of other Books unto these as The third and fourth of Esdras An Appendix of Job A Preface to the Lamentation The third and fourth of the Maccabees a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Enoch The Gospel of Thomas and of Matthias The Acts of Peter and in the year 1120 a certain new Gospel called Evangelium Aeternum was found out being full of Blasphemies All which and the like are damnable presumptions plainly forbidden by the Lord Deut. 4.2 and most fearfully threatned Rev. 22.18 19. So then to withstand the Devils suggestion against the Divine Authority of the true sacred Seriptures it is very necessary to have our judgements well informed therein to pray for the Spirit of Revelation or Inspiration which may inwardly testifie to our Spirits That God is the Author of the Scriptures which Principle we must hold undeniable and give no place to doubting about these uncontradictable Truths The Scripture is said to be the Word of God in regard of 1. The Author who is God himself 2 Tim. 3.16 2. The Matter which is Gods
Will Eph. 1.9 3. The End which is Gods Glory Eph. 3.10 4. The Efficacy which is Gods Power Rom. 1.16 Touching the Scriptures we are principally to consider these 4 things 1. Who is the Author of them that is as hath been shewed God himself Gal. 1.11 12. 2. Who are the instrumental Causes they are as hath been likewise shewed the Prophets and Apostles 2 Pet. 1.21 3. To whom they belong even to all sorts and degrees of men and women Psal 111.2 119.9 4. What is the property thereof viz. All-sufficiency without any patching of mens Decrees or Inventions to teach the true knowledge of God 2 Pet. 1.16 1 Cor. 1.17 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty may be firmly proved from these unanswerable Arguments drawn from Scripturâ—it self 1. From the Causes thereof wherein consider 1. That the first and principal is the Author thereof even God himself to him do the Scriptures refer themselves and also shew how God is their Author Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if the Scripture had not been Gods Word it would long ago have vanished 2. The cause Conservant for the Devil by wicked men and Hereticks hath labored to take away Gods Word from mens hearts and hands but yet it is still preserved in the Church which argues that it is kept by a greater power then is in all men and all Angels that is by the power of God 3. The causes Instrumental they were holy men of God Prophets and Apostles who for vertue und piety exceeded other Writers far beyond all comparison and if they had been meer Polititians their writings would have shewed it for the Penmen of holy Scripture have herein faithfully registred their own faults which no politick person would have done 2. From the Matter therof which stands 1. In doctrine which is The Law set forth in most excellent purity nothing being therein against it or common Equity The Law is perfect Reason the Gospel above Reason yet not contrary to Reason The Gospel wherein is set down Doctrine altogether above mans Reason touching Christs Incarnation and mans Redemption by his death and although these things be above Nature yet we finde them true wholesom and good in experience of conscience which also proveth that they are the Word of God Men may devise strange things above Nature but they can never be wholesom to the conscience 2. In stile the phrase is plain and familiar and yet in any one speech there is more majesty then in all the writings of men 3. From the End thereof for it sets up Gods Worship and mans Salvation and yet gives nothing to Men or Angels but all to the glory of God but for the writings of men they do either directly or by insinuation ascribe something to the writers thereof 4. From the Effects thereof For 1. Though it is against our corrupt Nature crossing and condemning the same yet it winneth men to the love thereof and to obedience thereto which could not be unless it were the Truth of God for we abhor and detest the words of men that be against our Nature 2. It serves notably to comfort a man in all distresses whatsoever even in the pangs of death when no word of any man can do him the least good but onely his word that is the Lord of our soul and the God of our life 5. From the two properties of Scripture 1. Antiquity Among humane writings we have none of certainty in things they record that go so high as the Creation but the Scripture sets down things done from the beginning 2. Mutual Consent for though the Books of Scripture were written by divers men in sundry Ages and Times yet all agree within themselves there is no contradiction in Scripture but the writings of men have not this consent no not in the same Author whom commonly we shall finde contradicting himself 6. From the signs and true miracles thereof as the parting of the Sea the staying of the Sun and Moon and many others yea the Incarnation of the Son of God the Miracle of miracles 7. From the Contraries Contrary to the word of God is the will of the Devil and mans corrupt Nature the Devil hates Scripture and mans corrupt Nature repines thereat when it is checked and controlled thereby Now that which is contrary to these two must needs be holy and true and that is the word of God 8. From Testimonies whereof there be 2 kindes 1. Of holy Martyrs who in all ages have sealed the truth thereof preferring the word of God before their own lives whence it is truly said Sanguis Martyrum semen Ecclesiae And though Hereticks have dyed for falshood yet there is great difference in their ends the true Martyrs have unspeakable joy in the Spirit in their torments but Hereticks have no such joy but a natural sensless blockishness whereby they undergo these torments 2. Of Gods Spirit which is the principal testimony for when men begin to learn and obey the word of God then the Spirit of God settles their Conscience in the perswasion of the truth of Scripture which is infallibility it self The Testimony of the Holy Ghost touching Gods Word is obtained and discerned from the Testimony of man by doing these two things 1. By resigning our selves to become truly obedient to the Doctrine taught John 7.17 2. By praying unto God for his Spirit to certifie our Consciences that the Doctrine revealed is the very Doctrine of God Mat. 7.7 8. Luke 11.13 Jam. 1.7 The Majesty of the Scriptures consisteth chiefly in these three excellencies 1. In the Majesty of the Spirit of God which shineth in them 2. In the Consent of all the parts among themselves 3. In the Fulfilling all the Prophesies delivered long before yet accomplished precisely each of them in their proper place The Authority of the Scripture doth not as the Papists affirm depend on the Church for these Reasons 1. The reproach of God by making the Testimony of mans voyce greater then the voyce of God 2. Our Comfort for Faith is grounded on approved witness therefore not on man 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked if we affirm that our Religion is from God onely because our selves say so 4. Because the Authority of the Church depends on the Scripture 5. The Scripture it self is in many places against this opinion John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture 1. Inward Scripture or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks and this say they is right Scripture Unparalleld Blasphemy 2. Outward Scripture which is written in Paper or Parchment which hath no certain sense as they falsly affirm but as the present Church determines thereof but this is a devilish Doctrine abolishing the true Word of God
History or to maintain discourse not to be edified in faith or to have their sins mortified 5. Such who in searching out the true sense of Scripture trust to their own skill wit and understanding and neglect the preaching or Ministery of the Word 6. Such who do all they can to be expert in Gods Word but with a trayterous minde to fight against the truth thereof as Hereticks and such like Three points to be observed in interpreting of the Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture be declared 3. That the Doctrine be applyed to the use of the Church which it hath in confirming true opinions or refuting errors in knowing of God our selves in exhorting in comforting in directing our life The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith that is to receive no Exposition which is against the ground of Doctrine that is against any Article of Faith or Commandment of the Decalogue or against any plain Testimony of Scripture 2. To examine the Antecedent and Consequent matter of that place which is in question 3. To resort to such places of Scripture as teach the same more clearly 4. To confer like places together where though the same words be not spoken of the same thing yet the like words and form of speaking are used of the like things 5. When the Controversie is thus judged we may lawfully also descend to the consent of the Church 6. An ardent and daily invocating of God that we may be guided and taught by his holy Spirit The two proper effects of the Scriptures are 1. To teach Doctrine 2 Tim. 3.16 By 1. Laying out of Truth 2. Confuting of Errors 2. To exhort out of it 1 Tim. 6.2 By 1. Stirring up to God 2. Turning back from evil The chief Graces which are obtained by the Scriptures 1. Vocation we are called by the Spirit inwardly and by the Word outwardly 2 Thess 2.14 2. Justification which is an action of God imputing the righteousness of Christ to us which is apprehended by Faith which cometh by hearing the word Rom. 10. 3. Sanctification for we are sanctified by the word of God Joh. 15.3 4. Knowledge which is by the word 1 Joh. 4.6 5. Faith which comes by hearing the word preached Rom. 10.17 6. Repentance Peter preached the word and converted three thousand Acts 2.38 41. 7. Hope for by patience and comfort of the Scriptures we have hope Rom. 15.4 8. Love for it cometh of God by his Word and Spirit 1 Joh. 4.7 The consideration of the Scriptures Author being God presents us with a fourfold use 1. That they want not nor stand in need of the confirmation and approbation of the Church or of men 2. That God himself who is the inspirer of them is the best interpreter of them and the sole and soveraign Judge thereof 2 Pet. 1.20 1 Cor. 2.10 11. 3. That the Minister must preach unto the people not the invention of his own brain not the conceits of his own wit not the excellency of words not the inticing speech of mans wisdom but in the plain evidence of the Spirit and of power 1 Cor. 11.23 1 Pet. 4.11 4. That it belongeth as a special duty to the people of God to receive reade study reverence obey and keep the Doctrines delivered in them forasmuch as they proceed from such an Author Heb. 2.2 3. All our words actions must be directed by this precious Word of God in the holy Scriptures which is also of a fourfold use much resembling the former 1. To teach us the perfection and All-sufficiency of the word of God not needing the rags of Popish Traditions to be patched unto it 2. To direct and inform the Ministers what to teach the people the people what to believe wherein to rest whereupon to build their Faith and to settle their Conscience 3. To reprove those that desperately rush on in the course of their life not caring what they do never consulting with God or resolving as from God or his Will 4. To admonish us to be careful how we reade the Scriptures to take profit by reading them that so we may have direction in all our ways and learn how to please God and to abstain from all things that do displease him The manifold use of the Scriptures appears by the admirable benefit of well using it there being no Error in judgement but may be refuted no Corruption in life but may be redressed not any true sound Doctrine but may be proved and maintained not any Vertue or Duty but may be warranted and the practical performance thereof directed hereby 2 Tim. 3.16 yea it is a light to the blinde a guide to the wanderer a comfort to the distressed a counsellor to the doubtful Ps 119. and a teacher to the unlearned Prov. 1.4 Lastly our Savior Christ the Prophets and Apostles all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever know whence we have just reason to magnifie the Books of Scripture far above all humane writings the choycest whereof compared with this holy Writ are but waste Paper for these sacred Books fully set out unto us the nature and estate of true felicity when the profoundest Tract of humane works could never yet reach to the shadow thereof Let us therefore in reading hearing expounding conversing practising in every action that concerns this sacred Word always account of it as the Word of the Ever-living God and with the joynt powers and faculties both of soul and body maintain it against all devilish Atheists that in word or life deny it seducing Hereticks that corrupt it and all enemies that oppose it or rebelliously rise against the Scepter of it Lo here the sacred Oracle of God The just man's Anchor and the sinners Rod The lame man's Crutch the blinde man's Eye the Tree Of Life or Type of Immortality A Well of living Waters Drink of this And thou shalt thirst no more but after Bliss The depth whereof the Natural man ne're saw Pray then thou mayst have wherewithal to draw Heav'ns Library Gods Spirit th' Author Take heed Tempted Man with what Spirit thou dost read §. 3. The Law and Gospel THe Law of God is a Doctrine delivered of God at the Creation written in Adams heart published by the Ministery either of Angels or of men and afterward repeated and renewed of him by Moses and the Prophets teaching what we ought to do and what not to do binding reasonable Creatures always promising to perfect performers of obedience eternal life condemning eternally them who perform not this obedience except Remission be granted for the Mediators sake Before the Fall this Law was possible to all men as to Angels and if now it be
the pursuit whereof 3 things are to be observed 1. The gathering of the Doctrine 1. Out of the Coherence 3. Out of the drift 3. Out of the Division 4. Out of the words themselves 1. In the Sense 2. In the Meditating of them 2. The proof of the Doctrine which is either by 1. Reason taken out of the word 2. The Text it self 3. The use of the Doctrine which is 1. For Knowledge 1. To confute Falshood 2. To confirm Truth 2. For Conscience 1. To comfort the afflicted 2. To humble the proud The word of God must be preached with boldness Eph. 6.19 which is manifested 1. By an equal and impartial preaching of the word without respect of persons 2. By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by-respects of favor fear reward or danger Acts 20.27 3. By a grave plain free delivery of Gods word without affectation or popular applause Gal. 1.10 4. By reproving sin and that with authority Tit. 2.15 that transgressors may be ashamed and tremble 5. By despising all shame fear reproach and disgrace which by prophane and wicked persons may be brought upon the Ministers for performing their Calling as they ought Repetition of the same points that have been formerly handled is very expedient for these Reasons 1. Because men are commonly dull in hearing slack in coming weak in remembring and fow in practising 2. Because it is safe and sure for all hearers to have often repetitions many witnesses make sure work and confirm strongly and stedfastly the things taught Phil. 3.1 3. Because repetitions work a deeper impression in us and serve to beat it into the Conscience as well as into the understanding but the best repetition is when we make repetition of it to our selves by practising it The end and purpose of Gods instituting the Ministery of the word was 1. That God may be invocated and magnified in this life by mankinde not onely privately but also by the publike voyce of the Church 2. That the publike and ordinary preaching of the Doctrine the pouring out of prayers and giving of thanks and the use of the Sacraments may be an exercise to stir up and cherish faith and godliness as which without exercise doth easily through our infirmity wax cold 3. That men may provoke one another by their example unto godliness and to the magnifying and praising of God Psa 22.22 4. That there may be preserved and maintained a consent and agreement in the Church in the Doctrine and Worship of God Eph. 4.11 12 13. 5. That the Church may be seen and heard among men and may be discerned from the other Blasphemous and Idolatrous multitude of men and that the Elect may be gathered to the true Church and the Reprobate be left the more excuseless Rom. 10.18 6. That God may apply himself unto our infirmity by teaching men by men 7. That God may shew his love towards men in that he vouchsafes to admit them to be Ministers of that great and weighty work which also the Son of God himself did administer 8. That by this exceeding love of God to us sons of men we might be won in all humility and thankfulness to receive the word and in obedience to practise the same in our life and conversation Our obedience towards the Ministery comprehendeth 1. Reverence that is an acknowledging of Gods Order and Will in the ordaining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery 1 Cor. 4.7 2. Love whereby we gladly both frequent divine Assemblies and hear and learn the Doctrine of the Church and wish well unto the faithful Ministers of the Church not onely in respect of that duty of charity which we owe but also in respect of the Ministery which they discharge 3. Obedience in those things which are belonging to the Ministery whereunto belong the works of love towards God and our Neighbor even the whole life of a Christian which is that Spiritual and Moral Sabbath 4. Thankfulness that is such duties as tend to the preservation and maintenance of the Ministery that it may be honestly provided for for God will have his ministery to be maintained to the end of the world 5. Lenity and moderation in bearing with such infirmities of the Ministers as do not enormously or manifestly corrupt or hinder the Ministery and hurt the Church by offence 1 Tim. 5.19 It is the duty of all men to further the work of the Ministery and by all means to promote it which may be done by these means 1. By commending to God by Prayer the Ministery of his own Ordinance and that he would send able Ministers where they are wanting Matth. 9.38 and continue them where they are and by our thankfulness to him for bestowing this gift on us which he hath denyed to many places and people 2. By repenting of those sins which may hinder either the obtaining or continuing of it Isa 62.7 3. By making a reverend use of this gift of God in being subject unto it governed and reformed by it Heb. 13.7 4. By lamenting the state of the Church which is destitute or deprived of this gift Psal 74.9 5. By providing in time of vacancy sufficient men whom God must chuse before we make choyce of Patrons shall one day answer to God for the souls of such as perish through their default 6. By acknowledging our selves unworthy of so great a blessing and by giving up our whole selves unto God for it To despise and resist the Ministry of the word or the Ministers therein is to despise and resist even God himself 1. Because they come not in their own name neither do they discharge their own Message they are no other then the mouth of God they come not from themselves neither for themselves their Authority and Calling is from God 1 Cor. 3.5 2. God doth account all things done to them in the execution of their Ministery as done to himself Matth. 10.40 Let their prophane Persecutors of these Times seriously consider hereof The greater our means are to prevent sin the more we offend if we reject those means 1. Because such sin against knowledge having the word to instruct them and their own consciences to convince them knowledge maketh every sin the greater Luk. 2.47 Joh. 15.22 2. Because it argueth obstinacy and hardness of heart and wilfulness which maketh the sinner the more sinful The parallel of the Ministery of the word and Salt as it is comparatively set down in Mat. 5.13 1. Salt will bite and fret being applyed the nature thereof being hot and dry so the Law being applyed doth rip up mens hearts to make them see their sins it doth fret and bite them by the curse thereof to cause them to renounce themselves 2. Salt makes meat savory unto our taste so the
Gospel being preached and men thereby feeling their corruptions like rottenness in their souls may by the blessing of the Spirit be thereby seasoned with Graces and so reconciled unto God and made savory in his sight 3. Salt preserveth meats from putrifaction by drawing out of them superfluous moistness so the Law and the Gospel being continually dispensed sin and corruption may be daily mortified and consumed both in heart and life and expelled thence like superfluous humors In this calling of the Ministery there be especially four kindes of unsavory Salt 1. The blinde watchmen that have no knowledge and dumb dogs that cannot bark Isa 56.10 that is such as either cannot or will not dispense Gods word for the salvation of mens souls 2. Heretical teachers who preach false and damnable doctrine such as doth not season but poyson and destroy the soul Deut. 30.1 2. 2 Tim. 2.17 18. 3. Such as teach indeed true doctrine but misapply the same sowing pillows under the elbows of the wicked having smooth tongues in respect of sin yet are full of close invectives against the better and godlier sort 4. Such who though they teach the truth and generally apply it well do yet lead scandalous lives whereby their unsavory conversation hindreth the seasoning vertue of the word There are six conditions required to the Calling of a Minister 1. That he feel within himself an inward Calling 2. That he be of a good Conversation 3. That he be of sound Doctrine 4. That he be apt to teach 5. That he be lawfully chosen of the Church 6. That he perform his Office diligently toward the flock committed to his charge The properties of godly Pastors 1. They must be diligent to know the state of their flocks and to take heed to their herds Prov. 27.23 24. 2. They must not be discouraged by the ungodly speeches and venomous tongues of wicked men thereby to grow negligent in their functions 3. They must not be afraid of the faces and frowns of men Ezek. 3.8 9. Jer. 1.17 4. They must wisely apply the word to the necessity capacity and understanding of all and giving to every one his portion of Spiritual nourishment in due season In like maner the duties and functions of Ministers are 1. Faithfully to propound and deliver the true and sound Doctrine of God that the Church may know and understand it 2. Rightly to administer the Sacraments 3. To go before and shine unto the Church by the example of Christian life and conversation 4. To give diligent attendance unto their flock 5. To yield their service in such judgements as are expressed by the Church 6. To take care that regard and respect be had of the Poor Ministers must have these three things in some measure at least 1. A care to win the people a desire to convert them and an earnest hunger and thirst after their salvation 2. They must labor earnestly to work their conversion and not cease or hold their peace when they see them untoward but hold on in a constant course 3. They must testifie their sorrow for their people mourn for the hardness of their hearts be heartily grieved to see their unprofitableness Why all Ministers must be proved tryed before they be admitted to this sacred function 1. Because they have the price of the blood of Christ committed unto them Acts 20.28 2. Because there are many subtile deceivers that transform themselves into Angels of light 2 Cor. 11.13 14. 3. The office of Deacons was a function of less duty in the Church yet they were not to be admitted without due tryal and examination Acts 6.3 4. It makes them the more regarded and better accepted ever as the Ministers of Jesus Christ and it will procure more authority to their person 5. It will shut the door of this sacred function against all insufficient and unworthy presumers that run before they are sent The Titles given to Ministers in the holy Scripture whence appears the excellency and the weighty charge of their Function The Salt of the earth The Builders of Christs body The co-workers of God The embassadors of Christ 2 Cor. 5.20 The stewards of the house Tit. 1.7 The fathers of the Church 1 Cor. 4.15 Fishers of men Mat. 4.19 The Ministers of the Spirit 2 Cor. 3.6 The Builders of the Temple The Shepherds of the sheep Eph. 4.11 The Planters and waterers of the Garden 1 Cor. 3.6 7. The Watchmen of the City Ezek. 33.7 Heb. 13.17 The Trumpeters of the Host and Stars of the firmament Rev. 1.20 Dan. 12.3 The Ministers of the Word must be men of sobriety constancy piety humility patience stayedness wisdom judgement diligence courage gravity and moderation of all their affections 1. Because it appears they have many Titles given them in Scripture every one whereof carrieth some instruction and admonition with it to the Conscience 2. Because the Ministery is a high Calling of great importance and worthiness standing up not onely in the place of the people to offer up their prayers to God but in the room of God to declare his will to them 3. Lest their Calling be blemished and their Ministery reprehended if in their profession they adorn not the Gospel by their unblameable walking 4. Because they are to utter the word of wisdom whereby both themselves and their hearers shall be made wise unto salvation They ought principally and in the first place to look to themselves and that for these Reasons 1. Because unless they be doers as well as speakers they utter words with their own tongues that shall condemn themselves not unlike Vriah who carried about him a Letter to further and procure his own death 2. They cannot with comfort and conscience preach to others unless in their own persons they be practisers of those things they teach they may save others themselves they cannot 3. Such as are teachers and not doers do seduce the people pulling down by the left hand of evil life faster then they build up by the right hand of wholesom Doctrine They ought not to withhold the delivery of the word they must not give over though they see no fruit at all to proceed of their labors 1. Because they know not when God may be pleased to bless their labors and hear their prayers and save the souls of those that are rebellious against him 2 Tim. 2.24 25 26. 2. They have the example of God he is patient and beareth long with the vessels of wrath as Christ saith of Jerusalem Mat. 23.37 3. Because they shall have no less recompence if they be fonnd faithful in their Calling then if they had gained many thousand souls unto God 2 Cor. 2.15 4. He that holdeth not out unto the end makes all his former pains prove but lost labor and fails in the discharge of his Calling for the word may be the savor of life unto him though the savor of death unto others that carelesly neglect or obstinately resist the
same Seeing Ministers must be faithful in their Calling it follows that they may not be 1. Ignorant not able to break the bread of life that hinder the Kingdom of God and greatly advance the Kingdom of Satan Such are much like Jeroboams Priests 1 Kings 12.31 13.33 34. fit instruments to further Idolatry and to promote all maner of impiety 2. False Teachers these also destroy the souls of the people by false Doctrine the former did starve them these do poyson them by both ways the people perish 3. Idle and unprofitable which clothe themselves with the fleece of Christs flock but feed not his sheep Idle persons in any Society are thieves Eph. 4.28 Surely then these persons are sacrilegious ones incurring the just rebuke of Spiritual theft and felony 4. Unskilful not being able to divide the word of Truth aright yet usurping the Pulpit not to preach but to abuse the place the people themselves the Word nay God himself 5. Scandalous who pull down with one hand faster then they build with another they wait indeed at Gods Altar but are the servants of Satan 6. Flattering teachers that few pillows on every elbow dawbing with untemper'd morter they preach to please men and are afraid of displeasing The two parts of a Ministers Office which must always go together 1. Doctrine for Gods word must be preached that men may hear it 2. An unblameable Conversation bringing forth good works that men therein may see the will of God for the Minister must not onely by Doctrine instruct the ear but by a godly life exemplifie his Doctrine unto the eye 1 Tim. 4.12 Be unto them that believe an example in word and in conversation The course which is to be used by Gods Ministers in the preaching and dispensing of his holy Word 1. They must preach and dispense and publish the Word of God to all men without exception Grace though it be not Universal yet in the Ministery of the Word it must be offered to all good and bad 2. They must observe what fruit and effect the Word hath with them whether it work reformation of life in them or not 3. Having waited for their conversion they must labor to convince their very Consciences of the truth which in heart and life they deny but if after all this they give evident signs of malicious and obstinate enmity against the Word scorning and railing at the Doctrine of God and on the Ministers thereof then are they to be cast out by the Church and to be barr'd from the word of life until they repent The peoples duty toward their faithful Ministers 1. They must pray for their Minister that the Lord would give him wisdom and knowledge in all things 2 Tim. 2.7 2. The Church must take notice what her power and authority is in choosing of Ministers it hath no absolute authority to ordain unworthy men and obtrude them on the people 3. The people must so demean themselves toward their faithful Pastors as that they may have occasion to rejoyce in their Calling and charge over them that they may see they have not labored in vain Heb. 13.17 4. The hearers must not spurn at despise contemn or hate their persons but they ought to joy in the joy of their Ministers 2 Cor. 2.13 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word not singling out what we list in part to follow and cast the rest from us 6. We must love them sincerely and heartily this will cause reverence and regard of them we must account them as our Spiritual fathers 1 Cor. 4.15 The Word preached without the Spirits Ephphatha is a dead letter and without a Conversation that keeps harmony with the purity of Doctrine but the dumb sound of an empty vessel The experience of the fruit and efficacy of the Word in the Ministers own person is the best Commentary he can have for the opening of it unto others without which like Noah's Ark-Carpenters after they have built for others may themselves perish at the general Deluge This Key by sacred Dispensation Vnlocks the Mystery of Man's Salvation The Saints high-way to Heaven to them the breath Of life the thunder of Eternal death To such as come to greet it with a scoff Or by their lives deny the power thereof The people once for fear of death deny'd To hear the voyce of God and joyntly cry'd Let Moses speak A happy change God gives Onely by hearing of his voyce man lives §. 5. The Word Heard AS the contempt of the Word is an abridgement of all sin gathered together in one so the practical embracement thereof is the powerfullest Antidote against the poyson of any sin Practice must be ever joyned with knowledge of the word for not the hearers of the Law but the doers thereof shall be justified before God Rom. 2.12 And such as are hearers onely and not doers of the Word deceive but their own souls James 1.22 Yea when in admiration at Christs Doctrine she that bare him was pronounced Blessed he replies Nay rather blessed are they that hear the word of God and keep it Luke 11.27 28. So that it is not as our lives seem to maintain the sitting and hearing and after repeating of the Sermon which God onely requires for to hear as God would have us hear is another thing It is like the Lessons in Musick which we have never learnt till we be able to practice To understand what Faith is what Love is what Patience is is nothing but to have Faith to have Love to have Patience is the true hearing Since then it is our duty to live in the practice of that we hear be it our duty also to pray to God the Father in the name of Christ That he would vouchsafe his Spirit unto us whereby our hearts may be enclined disposed and bent to an unfained love and obedience of his Precepts delivered in his Word yea our prayers must be for the performance of such obedience in our life as that our Consciences may not onely not accuse us but also excuse us before God in regard thereof or at least in regard of our true endeavor and desire to obey But disobedience to the Word which in its kinde God hateth as the sin of Witchcraft is the common sin of this Age men content themselves with the bare action of hearing like the Papists who think God is well served with the work done but the work is not indeed done till we conscionably practice what we hear Thus the principal thing we omit which is the treasuring up of Gods Word in our hearts that upon just occasion we might practice the same yea which is yet more deplorable we are so far from yielding conscionable obedience to the Word that the endeavor thereunto is commonly judged Superfluous niceness and over-curious preciseness Which most damnable Censure together with this sin of hearing and
not doing will continue as it hath brought already many fearful Judgements upon us unless by timely true Repentance it be cut off yea this very Word which God hath graciously ordained as the ordinary means of our Salvation if now heard unpractised will one day prove the savor of death to our eternal Condemnation Consider this therefore thou that centrest Religion in Formality consider it seriously as thou expectest Heaven or fearest Hell for being now premonished this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement To the profitable hearing of Gods word three things are required 1. A preparation before we hear which consists 1. In removing all impediments 2. In using all good helps and means to further us 2. A right disposition in hearing 3. The duties to be practised after hearing Rules of direction to be observed in preparation before hearing 1. We must be swift to hear James 1.19 by disburthening our selves of all impediments 2. We must lift up our hearts to God in Prayer that he would give us the hearing ear 3. The hearer must in hearing set himself as in the presence of God The lets and impediments hindring the effectual hearing of the Word which are to be removed and avoided before we come to the hearing of the same 1. Presumption when the hearer presumes of his own parts able to teach his Teachers And in this may be included Prejudication for we must take heed of all sinister affection to the Ministers person Luke 10.16 2. Troubled affections specially rash anger either against his Teacher or others for we must take special heed of corrupt affections as envy hatred malice guile anger and the like 1 Pet. 2.1 2. 3. The immoderate desire of riches and all worldly cares Mat. 13.22 4. Overcharging our selves with too much eating and drinking 5. Itching ears 2 Tim. 4.3 See the place 6. We must put off our shoes from off our feet that is the dirty and filthy affections of our souls Exod. 3.5 7. We must shake off the sin of Unblelief being fully perswaded that it is the Word of Truth 8. All carelesness and carnal security and come with thirsting souls 1 Pet. 2.2 9. We must take heed of dissentions and diversity of opinions about the Truth 1 Cor. 11.17 18. 10. Hardness of heart whereby the word is made as a dead letter effectual onely to our condemnation This is a fearful sin The helps and means to be used before the hearing of the Word 1. Godly meditation seriously to consider as we go and to meditate whither we are going 2. To meditate of the Corruptions we are most addicted to and of the Graces we most want 3. To consider to what end we go to hear to the word of God 4. Before we go we must resolve to suffer our selves to be reproved as well as instructed 5. We must use earnest and fervent Prayer 1. For the Minister that God would give him the door of utterance 2. For our selves that God would bless his word unto us 3. For others that God would bless his word unto them also Rules of direction to a right disposition the several duties required in the time of hearing 1. When the Word of God is in delivering every hearer must hear with judgement that is His own private judgement The judgment of the Minister The judgement of the Holy Ghost 2. Every hearer must have care that the Word of God be rooted and grounded in his heart like good seed in good ground 3. We must set our selves as in the sight and presence of God who seeth our very thoughts 1 Chron. 28.9 4. To hear with fear and trembling because it is not the word of any mortal man but of the ever-living God 5. With reverence not looking so much on the person of the Minister as on God speaking in him 6. With alacrity chearfulness and willingness 1 Chron. 28.9 Mat. 13. 7. With meekness and submission to whatsoever is delivered Jam. 1.21 8. With attention restraining our hearts from wandring from the delivered word Luke 19.48 9. We must fit and accommodate our selves to every part of the Sermon properly applying the same to our selves 10. We must hear with faith believing the word preached to be the truth of God himself Heb. 4.2 11. With constancy without tediousness not thinking the time long For the rooting of the word of God in our hearts there are four things specially required 1. A true and right understanding thereof 2. It must be mingled with faith Heb. 4.1 that is General to believe it Special to apply it 3. We must labor to be affected with the word 2 Chron. 34.27 4. The word of God must dwell plenteously in us Col. 3.16 The means to remove hard-heartedness in hearing of the Word 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty and want of Gods favor in the pardon of their sins 2. To hear the word of God with an honest heart joyned with a constant purpose of not sinning 3. To be as careful to bring good affections as a good understanding The frequent and most common impediments that hinder the effectual and saving hearing of the word 1. Straying and wandring thoughts thereby making our selves but Idol-hearers 2. Undecent and unsavory gestures as a wandring eye gazing and gaping after every occurrent and occasion that offereth it self 3. Removing of the body not onely shifting and stirring it up and down but arising out of our places and removing to place other or beckening with our hands or nodding with our heads 4. Unreverent talking and uncivil laughing as if the place of Gods publike Worship were a Theatre for Sights or a place of Mart and Exchange where every one might single out Companions 5. A secure and sensless sleeping when we have drowsie ears and hearts 6. A careless coming and a shameless departing out of the Church and a seperating of our selves from the Congregation before it be dismissed and dissolved The duties required after hearing the word 1. It must be treasured up in our hearts and practised in our lives Psal 119.11 2. Serious meditation examination and application of what we have heard we must meditate on the Word with lifting up of the heart unto God 3. We must have experience of the Word of God in our selves Psal 34.8 4. Beside our Self-examination after we have heard the Word Psal 119.59 we must be obedient unto it and testifie our obedience Jam. 1.22 5. Godly conference touching the particulars of the Sermon This confirms the memory and helps very much to further knowledge and edification 6. We must use prayer unto Almighty God as well private as publike for a blessing on what we have heard 7. Above all we must constantly endeavor to practice what we have heard for onely they receive the blessing Luke 11.28 The causes of not profiting after hearing the word are chiefly of these
Faith unto the Sacrifice of Christ finished on the Cross as to the onely ground of our Salvation the Holy Ghost teaching us as much by the one and assuring us it by the other For as by Baptism God doth witness that we be received of him into Covenant through the communion of Christ and his gifts So by the Supper he assureth us that we be held and kept in until we be received into the heavenly life yet hath not God tyed his Grace to the Sacraments so that the want of Baptism doth not condemn but the contempt of it And this Covenant between God and man is a mutual Promise and Agreement made by our Mediator confirmed by solemn Tokens which are these Sacraments whereby God bindeth himself to remit their sins unto them that believe and to give unto them everlasting life for and by his Son our Mediator and men binde themselves to receive this so great a benefit with true Faith and to yield true obedience unto God The matter signed and signified in both Sacraments is Jesus Christ the Covenant of God and the Righteousness of Faith according to the Promise of the Gospel the Signs being as was said appointed of God to be as his Seals to confirm and assure us That he will give us according to his Promise the things which are signified and assured unto us by them The Rites and Ceremonies which are not commanded or are not instituted to this end as to be Signs and Tokens of the Promise of Grace are not Signs and Tokens of the Church for a Sign can confirm nothing but by his Consent and Promise from whom the thing promised and signified is expected and looked for no Creature therefore can institute any Signs or Pledges of Gods will And if in a Sacrament any other then the right outward Sign be used or though the right outward Sign be used yet if it be changed into the inward grace it ceaseth to be a Sacrament The right use therefore of the Sacraments is then when as the faithful keep those Rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in the Rites Persons and Ends the violating whereof breedeth an abuse Sacraments are as it were visible words in the institution whereof three things are to be observed 1. The Signs and Sacramental Rites 2. The Spiritual and invisible things signified by the Signs 3. The Analogy or Agreement of the Signs with the thing signified Three conditions required in true Sacraments 1. That they be ordained of God 2. That there be a Commandment of God for us to use them 3. That there be also a Promise by the which it is assured that we shall be partakers of the things that are represented by them Or thus God alone hath Authority to institute and ordain a Sacrament which institution containeth two things 1. The appointing and commanding of the Rites and Ceremonies 2. The Promise of Grace annexed to this Rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign that is with Faith and Repentance Again the conditions required in a Sacrament of the New Testament properly so called are these 1. It must have for the original cause Christ instituting 2. For the matter and form a visible Sign or Element and an audible form of words 3. For the end and benefit of it it is a Seal of saving Graces 4. For the extent of it it must be common and necessary to all Christians of what degree soever at one time or another In Sacraments the Signs differ from the things signified 1. In substance for the Signs are Corporeal Visible Earthly the things signified are Heavenly Invisible Spiritual 2. In the maner of receiving the Signs are received by parts of the Body and therefore also of unbelievers the things signified are received by Faith onely and the Spirit and therefore of the faithful onely 3. In the end or use the things signified are given for the possessing of life eternal they are indeed some part of the beginning thereof The Signs are received for the Sealing and Confirming of our faith concerning the things themselves 4. The things signified are necessary and necessarily received of all the Members of the true Church The Signs are received onely of them who are able to receive them To the difference of Sacraments from other sacred things appertain these two properties 1. That they are ordained and instituted of God 2. That they are instituted to this end that God may by them seal and assure unto us his Promise The Sacraments do differ from the Word in these particulars viz. 1. In substance nature as thus 1. Words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signs signifie according to a similitude which they have with the things signified 2. Words we hear and reade Signs we perceive by feeling seeing and tasting 3. Words signifie onely Symboles and Signs confirm also 2. In the Persons for the word of the Promise and Commandment is proposed without any difference to all To the unregenerate that they may either begin to believe and be regenerate or may be left without excuse to the regenerate that they may the more believe and be confirmed The Sacraments are given onely to the members of the Church The Word is preached to all at once the Sacraments are given to every member severally 3. In their Use for the word is the instrument of the Holy Ghost whereby he beginneth and confirmeth our Faith therefore the Sacraments must follow the word The Sacraments are the instruments of the Holy Ghost whereby he beginneth not but onely confirmeth our Faith and therefore the word is to go before them 4. In their Necessity the word is necessary and sufficient unto Salvation in them who are of an understanding age for Faith cometh by hearing but the Sacraments are not precisely and absolutely necessary unto all for not the want but the contempt of them condemneth 5. In the Maner of working the Sacraments by gesture the Word by speech declareth unto us the will of God 6. The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius Acts 10. but the Sacraments cannot be so without the Word 7. The Word is that which is confirmed by Signs annexed unto it the Sacraments are those Signs whereby it is confirmed 8. The Word is to be preached unto those onely who are of understanding but the Sacrament of Baptism may be given unto Infants so was the Sacrament of Circumcision in whose room Baptism succeeded but the uncharitable Anabaptist will not strike sail to this Truth The Sacraments and the Word agree in these particulars viz. 1. Both exhibite the same things unto us the same benefits the same grace the same Christ 2. Both are from the
of the Lords supper three things are required 1. A right preparation which chiefly consists in knowledge prayer self-examination contrition and repentance faith a resolution against sin for the future and charity for this Sacrament is a Communion whereby all the receivers joyntly united by love do participate of one and the same Christ 2. A right receiving wherein is specially required the renewing of our knowledge or general faith which is renewed principally by meditation in the use of the Supper and the renewing of our special faith in Christ 3. A right use of it afterward when we must give God thanks for so great a benefit 1 Cor. 11.26 and look to receive by it encrease of faith and repentance to rise from sin and to receive power against the Devil The Rule of examination must be the Law of God and the thing chiefly to be examined is sin 1. In thought and therein these especially Idle thoughts Lascivious thoughts Treacherous politick thoughts Blasphemous thoughts 2. In word and therein such as these Idle words Angry and rash words Filthy and immodest words False and untrue words Cursing and imprecating words Charming and Necromantick words Words immediately agains God as Oathes and Blasphemies 3. In deed Some whereof are of Commission Others of Omission We must also examine our Graces and therein 1. What Knowledge we have Prov. 19.2 Of God Of our selves Of the Covenant of Grace Of the nature and use of this Sacrament 2. What Faith we have Acts 8.37 3. What Repentance we have Exod. 12.8 4. What Obedience we have Psal 26.6 5. What Love we bear to our brethren Mat. 5.23 24. The examination of our knowledge is by inquiring of our hearts whether we know 1. God that is acknowledge him the true God and him alone 2. Our selves that is acknowledge our selves to be 1. Sinners and that both Originally Actually 2. Accursed sinners deserving the wrath of God 3. Burthened sinners weary and heavy loaden desiring Christ to refresh us 3. The Passion of Christ not so much to talk and discourse of it as to know and apply the vertue of it We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness and can wholly relye upon Christ in the matter of our salvation for this Nature cannot do 2. Whether we have peace of conscience arising from the apprehension of Gods love in Christ and our reconciliation with him Again our Faith which is the wedding garment may be examined by these particulars viz. 1. Whether we believe that Jesus Christ is the Messias and Savior of the world 2. That he was crucified and shed his blood 3. That the merit of his Passion is able to save sinners 4. That this merit is conveyed unto us in the Sacrament being rightly administred and duly received In the examination of our faith we must also enquire 1. Whether we have onely a general Faith an historical temporal Faith or a legal Faith none of which alone doth save 2. Whether we have an Evangelical Faith in the Promises of the Gospel approving to our own hearts on true and sound ground that they belong to us in particular and so a Justifying Faith without which we may not dare approach the Lords Table So also we must examine whether we have these five things required in Faith viz. 1. A true understanding and knowledge of God and his will in his Word 2. A true consent and assent in the heart that it is Gods word and all of it most true 3. A profession and approbation of it 4. An application of Christ upon a sound ground to be thy Savior in particular 5. A continual declaration of our faith by the diligent and constant practice of good works Lastly we must examine whether we are not given too much to presumption or desperation either of which are main lets and hindrances unto Faith Then we must try our Faith by the marks of it 1. Towards God as 1. Peace of Conscience 2. Love towards God 3. Hope of Salvation 4. Constancy in the faith and truth of Christ 5. Boldness to come to God 6. Confession of his truth 7. Obedience to God and his Word 2. Towards our Brethren as 1. Mutual concord in Religion 2. Brotherly love that we can forgive forget do them any good and pray for them 3. Towards our selves as 1. Patience rest in God and joy in afflictions 2. A deadly hatred of sin 4. Against sin the world and the Devil conquest and victory We may know whether we have Repentance or not by enquiring of our own hearts 1. Whether we have a godly sorrow for sin whereby we are displeased with our selves because by sin we have displeased God 2. Whether there be in us a changing of the minde and a purpose to forsake sin and ever after to please God 3. Whether we do daily break off our sins and abstain from inward practice keeping under our corruptions and ungodly thoughts 4. Whether we mourn for the present corruption of our nature 5. Whether we have been grieved and craved pardon for our late sins even since we were last partakers of the Lords Table In Repentance we must examine 1. Whether it be from the heart in truth and uprightness or onely in hypocrisie 2. Whether it be from the whole heart or whether we use not double-dealing with God 3. Whether we return from all our sins or onely from some living still in our sins 4. Whether we repent as we sin every day or no or onely for a fit and return to our sins again 5. Whether we behave our selves uprightly both before God and men publikely and privately or whether we do not rather seem better then indeed we are and so commit horrible and shameful sins in secret Again in our Repentance we must examine 1. Whether we have acknowledged sin to be sin with the circumstances and punishment thereof 2. Whether we are truly humbled inwardly and outwardly for them 3. Whether we have a godly sorrow for them which bringeth forth a circumspect care a clearing of our selves just indignation filial fear earnest desire fervent zeal and a holy revenge 4. Whether we do often call to God for mercy and pardon in Christs Name 5. Whether we have fully purposed and resolved to amend our lives and turn unto God with the whole man And this resolution must be forthwith put in practice and continued to our lives end for otherwise we but mock God and deceive our own souls The truth of Faith and Repentance may be known by these notes viz. 1. If our faith be directed upon the right object which is Christ alone 2. If there be a hungring and thirsting after his body and blood 3. If we have a constant and a serious purpose not to sin 4. If there follow a change in the life The companions of Repentance are a broken and a contrite Spirit a bitter soul and oftentimes a weeping eye but the
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
Holy Ghost 2. That we believe the Office of the Holy Ghost 3. That by our sins we grieve him not Concerning the Holy Ghost we believe 1. That he is true and coeternal God with the Eternal Father and the Son Gen. 1.2 1 Cor. 3.16 2. That he is also given unto us Mat. 28.19 to make us through a true faith partakers of Christ and all his benefits Gal. 3.14 To comfort us Acts 9.13 and to abide with us for ever Joh. 14.16 That the Holy Ghost is a person of the Godhead is proved by these Reasons 1. By his visible Apparitions Luke 3.22 2. Because he is called God 1 Cor. 3.16 Acts 5.3 4. 3. Because he is the Author of our Baptism and we are Baptized in his Name 4. The Properties of a person are all attributed unto him Luke 12.12 Joh. 16.13 5. Because he is plainly distinguished from the gifts and graces of God 1 Cor. 12.4 11. The Holy Ghost is a person distinct from the Father and the Son for these Reasons 1. He is called a Spirit and none is his own Spirit his own Father his own Son 2. The Holy Ghost in express words is called Another from them both Joh. 14.16 3. He is sent of the Father and the Son Joh. 15.26 therefore another from them both 4. The Holy Ghost hath distinct Attributes or Properties personally from them both That the Holy Ghost is equal with the Father and the Son is thus plainly manifested 1. The Essence of the Father the Son is communicated unto him 2. It appears by those Divine Attributes and Properties which are attributed unto him 3. The same Divine Works that are attributed to the Father and the Son are also attributed unto him Job 33.4 4. Equal and the same honor is given to the Holy Ghost as to the Father and the Son 1 Joh. 5.7 5. Those things which are spoken in the Old Testament of God or Jehovah are applied to the Holy Ghost in the New 6. The Holy Ghost is the Father and the Sons Spirit and there is but one God Why this third person of the Godhead is called Holy 1. Because he in himself by himself and of his own nature is holy 2. Because he is the immediate Sanctifier of others For what reasons this third person of the Godhead is called a Spirit 1. Because he is a Spiritual Essence or Substance Incorporeal and Invisible 2. Because he is inspired of the Father and the Son they move by this Spirit 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son and the same God and God is a Spirit The several Titles of Commendation given to the Holy Ghost in Scripture viz. 1. The Spirit of Adoption because he assureth us of the Fatherly good-will of God in Christ towards us 2. The Earnest and Seal of our Inheritance because he assureth us of our Salvation 2 Cor. 1.21 3. The Spirit of life because he mortifietli the old man and quickneth the new Rom. 8.2 4. Water whereby he cleanseth us refresheth us nigh dead in sin and maketh us fruitful to good works 5. Fire because he consumeth daily our concupiscence in us and kindleth in our hearts the love of God and our Neighbor 6. The Fountain because all celestial Riches do flow unto us from him 7. The Spirit of Prayer because he is the souls voyce in the chosen 8. The oyl of gladness because he cheareth and refresheth us in all our troubles 9. The Comforter because by working faith in us he causeth us to exult in afflictions 10. Intercessor because he maketh requests for us with sighs and groans that cannot be expressed Rom. 8.26 11. He is called The Spirit of Truth of Wisdom of Joy of the fear of God of Boldness and the like Joh. 14.16 Now some of the ungodly may have the Holy Ghost as concerning some gifts of the Holy Ghost as Saul and Judas had but they have not the Spirit of Adoption for the same Spirit doth not work the same things in all for he worketh Adoption and Conversion in the Elect onely The operations of the Holy Ghost are twofold 1. External common to all men for he illuminates every one that cometh into the world 2. Internal special and proper to the godly not onely illuminating their mindes but proceeding to their hearts moving the affections and becomes unto the whole man 1. A Spirit of Sanctification 2. A Spirit of Intercession 3. A Spirit of Consolation The Office and Operations peculiarly attributed to the Holy Ghost in Scripture viz. 1. To teach and illuminate Joh. 14.26 16.13 To enlighten mens mindes with the knowledge of the Gospel and to reveal unto them the good will of God and way to happiness whence he is called The Spirit of Revelation Eph. 1.17 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings by the vertue whereof they taste of the good word of God Heb. 6.5 3. To Regenerate that is to work Faith and Repentance in the hearts of the chosen Joh. 3.5 4. To conjoyn us with God and Christ and to make us partakers of all his benefits 1 Cor. 6.11 5. To Rule and guide that is to instruct and encline us to all duties due to God and Man 6. To Comfort Joh. 14.16 in all perplexities and miseries whatsoever 7. To Confirm to make courageous and bold in and for the maintenance of the Truth being moved to acknowledge and profess the Gospel to be the Word of God Many other are the Works of the Spirit but that Unpardonable Sin against the Holy Ghost is committed against him in regard of these Operations of the Spirit so as it is against the Truth of God which the Spirit hath revealed to a man and evicted and perswaded his heart of the certainty thereof How the Holy Ghost is 1. Given 1. After an ordinary way by the Ministery of the Word and the use of the Sacraments 2. In manifesting himself unto us through the studying and meditation of the Gospel 3. He is given by working a desire of him in the Elect for he is given to them that desire him Luke 11.13 and is received by faith 2. Retained 1. By meditation in the Doctrine of the Gospel and by studying to prove it thereby Psal 1.2 2. By continuance and increase of Repentence and amendment of life that is by a desire of bewaring to offend against our knowledge or Conscience Matth. 13.12 3. By daily and earnest prayer and invocation Luke 11.13 4. By applying Gods gifts to their right use that is to his glory and our Neighbors good Luke 22.32 3. Ecclipsed in its present comforts 1. By neglecting the Word and Doctrine and by neglect of Prayer 2. By carnal Security and by giving our selves to commit sin against our Conscience 3. By abusing the gifts of the Holy Ghost as when they are not imployed
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
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
and so was it with Pauls Viper Faiths double Act 1. The Direct Act of Faith by which we apprehend and take Christ 2. The Reflect Act by which we know and are assured that we have apprehended and taken Christ Faith hath also this double Quality 1. To lay hold of Christ offered 2. To empty a man of all things else whatsoever especially 1. Of all opinion of Righteousness in himself 2. Of all opinion of strength and ability to help himself Faith admits Degrees in four respects viz. 1. In Perswasion That Christ is offered that he is ours that he is given by God the Father 2. In regard of the difficulty and hardness of the things to be believed 3. In regard of the Extent of it when there are more things revealed to us 4. In regard of the Proof and here as the Evidence of Sanctification is more so is the Assurance Opinion is but an Assent to the Truth with a fear lest the contrary may be true So that Faith and Opinion differ in these three things 1. In the Object which is something in its own nature uncertain but Faith pitcheth upon the Word of God which is in its own nature infallible and cannot deceive 2. In the working Opinion being a matter of Speculation and no more Faith a matter of Practice but that is not all 3. In overcoming Doubts for Opinion goeth no farther but stays in a Doubt but Faith proceeds to full Assurance To be rooted and grounded in Faith is To have the first ground right and so to proceed from one to another As thus 1. Stedfastly to believe the Scriptures in general 2. All the Promises therein contained in particular 3. To apply and appropriate them to our selves justly and upon good ground No man knoweth what Justifying Faith is but he that hath it whose true Properties are these 1. He being convicted thereof in his Conscience knoweth that whatsoever things are spoken in the Scriptures are true and Divine 2. He findeth himself bound to believe them 3. He is certain That through Christs Satisfaction he is received of God into favor and is endowed with the Holy Ghost and is by him regenerated and directed 4. He applyeth to himself all those things concluding that they belong unto him 5. He rejoyceth in the present Blessings which he hath but most of all in the certain and perfect Salvation to come And this is that peace of Conscience which passeth all Understanding 6. He hath a Will to obey the Doctrine of the Prophets and Apostles without any exception in doing or suffering whatsoever is therein commanded 7. He is certain that his Faith though it be in this life imperfect and languishing and often very much eclipsed yet being builded upon the Promise of God which is unchangeable doth never altogether fail or dye Faith is said to work four ways viz. Towards 1. God by a quiet and peaceable Conscience grounded on Gods love Rom. 5.1 2. Our Neighbor by mutual concord especially in matters of Religion Acts 1.14 3. Our selves by Patience with joy and thankfulness in Afflictions Rom. 5.3 4. 4. The Devil and the World by victory over their Assaults and Temptations 2 Joh. 5.4 5. 1 Pet. 5.8 9. The work of Faith towards God 1. Peace in Conscience from our Reconciliation with God Rom. 5.1 2. Love towards God and Christ Luke 7.47 3. Hope of the Glory of the Sons of God in the world to come and joy in troubles Rom. 5.3 4. Boldness to speak unto God grounded on a sure confidence in him Eph. 3.12 5. A Confession of the Truth 2 Cor. 4.13 Rom. 10.10 6. Obedience to God Rom. 1.5 for which Abraham is chronicled as the Father of the Faithful 7. A Perseverance and Constancy in the Truth of Christ Joh. 6.68 And a commending of our Souls to God Acts 7.59 The work of Faith towards our neighbors 1. A knitting of the mindes of men one towards another Acts 1.14 2. It extendeth Brotherly love even to our Enemies 1 Tim. 1.6 The work of Faith towards our selves viz. 1. It makes us entertain with joy and thankfulness Gods loving Chastisements Rom. 5.3 4. 2. A Resting upon his Providence and Promises for Blessings Temporal and Spiritual Mat. 6.25 3. It affects our hearts with comfort strengthning them against all troubles Joh. 14.1 4. It worketh in us a hatred of sin and of our former ways with shame and grief Joh. 12.46 A thing may be said not to be done of Faith three ways viz. 1. Conscientia Dubitante when a thing is done with a doubting or unresolved Conscience as in those that are weak in knowledge 2. Conscientia Errante thus the Mass-Priest sinneth in saying Mass though in his Conscience he think it the Ordinance of God 3. Conscientia Repugnante though upon Error and false judgement of the Conscience it is in the doer a sin Thus an Anabaptist that holds it unlawful to Swear sinneth if he take an Oath In what sense Faith is called Effectual 1. When it does its proper Office or Function namely To Take Christ 2. When it is true real and substantial when it is opposed to vain Faith 3. When it is an operative lively stirring and a fruitful Faith 4. When it goes thorough with the work in hand that is when it Sanctifieth the heart throughout in respect of parts and throughout in regard of time when it brings a man to the end of his Salvation when it carries a man through all impediments when it leaps over all difficulties a growing pervailing overcoming Faith Wherein the Effectualness of Faith consists viz. 1. In being well built that is when the preparation is sound and full by Humiliation 2. When a man believes the Promises on sure infallible grounds and sees them distinctly 3. When the Will takes Christ out of love to him not his not out of fear nor out of mistake 4. When it turns not onely the Will but all the Affections when it turns the whole man when it shoots it self into life and practice The Causes of Uneffectual Faith viz. 1. The Taking of Christ upon misinformation without due consideration 2. The Taking Christ out of fear not out of true love to him as men in sickness 3. The taking Christ for the love of the good things by him not of his person 4. Want of Humiliation that should go before it 5. Because Faith is not grounded aright when men falsly take to themselves a perswasion of the Remission of their sins upon an uncertain and wrong ground The Reasons why God accepts no Faith but such as is Effectual 1. Because otherwise it is not Faith for it is dead 2. Other Faith hath no Love which condition is required 3. Other Faith the Devils have for they believe and tremble 4. Else it works no Mortification for we must deny our selves 5. Else Christ should lose the end of his coming into the world 6. Because good Works are the way to Salvation The usual means that
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
viz. 1. Of Heart-atheism whereof there are 3 sorts viz. 1. When men through a Self-conceitedness affecting to be wiser then all the world do hold this That there is a God not really but in opinion or shew to keep simple persons in awe Of this sort of Atheism David complained of Psal 14.1 2. To conceive otherwise of God then he hath revealed himself in his Word for whatsoever is there spoken of God such an one he is yea every Attribute of God is God So that the heart conceiving a God without any of these is guilty of Atheism 3. When any shall conceive otherwise then he ought of God in regard of the persons of the Godhead viz. denying either the Son or the Holy Ghost as Turks and Jews for he that hath not the Son hath not the Father 1 Joh. 2.23 And must needs therefore be an Atheist 2. Of Prophaneness which shews it self 1. By living securely in open sins being without shame or regard of God or Man Isa 3.9 2. By bruitish living without all practice of Devotion little or no Praying Reading or Meditating upon the Scriptures 3. By following and professing one Religion so as that there is a disposition if need require unto the contrary A prophane heart causeth this for where it is otherwise there is the constancy of the Apostle It is better to obey God then Man 3. Of Inward Idolatry or of the heart And this is 1. By love joy and delight of the heart without measure Thus the covetous man the Epicure and the Proud man are Idolaters so are all such as unreligiously love their own Wills more then Gods most holy Will 2. By trust and confidence whereby the Creature is so relyed upon as that with it there is total Assurance and no fear but if that be wanting then nothing but fear and mournful despair 3. By praying unto it for it must hereby be supposed to be every where or to be able to hear at the least wheresoever it is called upon But this can onely the Lord do for it is a property of the Infinite alone not of Angel or Saint 4. Of Apostacy whereof there are five Degrees viz. 1. A consenting to sin being deceived with the Temptations thereof 2. Hardness of heart upon many practises of sin 3. The heart being hardned becomes unbelieving and calls the truth of the Gospel into question 4. By unbelief it becomes evil having an unworthy conceit of the Gospel 5. This evil heart brings a man to Apostacy and falling from God which is the extinguishing of the light of the Gospel To prevent this sin we must carefully practise the Counsel of the Gospel Ignorance of the Will and Word of God is a grievous sin also in it self Levit. 4.2 5.17 Isa 1.3 5.13 which may further appear by these Reasons 1. Because all the corruption that befel us through Adams Fall is sin now Ignorance and Blindeness of minde was a principal part of that corruption 2. Ignorance is contrary to the Image of God wherein we were first created for a part of Gods Image in man was Knowledge Col. 3.10 as well as Holiness and Righteousness Eph. 4.24 3. As Knowledge is the Foundation of all Piety and Obedience So Ignorance is the Mother of all Error and Prophaneness Mat. 22.29 The four main Supporters of Ignorance against Knowledge viz. 1. Envy whereby men grieve at the knowledge and good parts which are in others 2. Ambition whereby they seek to be eminent above all others 3. Policy whereby they seek a cloak for their own Ignorance 4. Covetousness whereby they pretend a strange kinde of secret Vertue in Ignorance that thereby they may with the less prejudice to their jugling in Religion the more securely Monopolize Idolatry These men are not of Moses his minde when he wished that all the Lords people were prophets Num. 11.29 neither of Pauls minde when he wished that all that heard him were altogether as himself was Acts 26.29 though indeed with these men Priest and People are all one but not in Pauls sense unless Darkness be Light The Ignorance that is excusable is onely such as is 1. In Ideots Natural Fools through some defects in Nature 2. In Lunatick persons violently bereaved of the use of Reason 3. In Infants and Children being not of years of discretion 4. In all men as touching such things as we are not bound to know Time was when Ignorance was not amiss When Innocence lay swadled all in Bliss But Man soon ' came proud to unscale his Eyes A learned Fool in nought but Folly wise Since which curs'd Fate the Twylight he has left Serves but to mourn for what he is bereft Thus he that dares aspire to dart his sight I' th' Sun looks himself blinde with too much light Even in those Gospel-days whose dawning Minde Hath one Eye open that can see 't is blinde §. 9. Of Desperation THe Diseases of the Body are many and many grievous but the Maladies of the Minde are incomparably more and more grievous those of the Body make us sick men those of the Minde make us miserable men The Minde can judge of the Bodies Diseases but how shall it declare the Diseases of it felf when it self is diseased if the judgement be sick how shall the sickness be judged The instrument of judging is the Minde the Disease whereof is not proper and peculiar onely to such as are troubled distressed and disturbed in Conscience but Epidemical yea most raigning in all unregenerate persons wanting a right reformed judgement to judge of themselves and therefore take or rather mistake Vice for Vertue Darkness for Light and Error for Truth Now of all sores the most dangerous is the wound of the Spirit therefore is that the necessariest Doctrine which relieveth and rectifieth the Conscience And as the Word of God is mighty in operation piercing the heart and discerning the thoughts and intents thereof So is it alone available and effectual to pacifie the Minde and to give full satisfaction to the Conscience In this case of Distress of Minde it is meet and convenient there should alway be used a private confession Jam. 5.16 not of our Faith so much as of our Faults For the Physician must know the disease before he can apply the remedy and herein the grief of Minde and scruple that troubleth the Conscience must be made known for man hath but two witnesses of his Thoughts God and his own Conscience by which man knows that thing of himself which God also knows of him and none else for mans Conscience is known to none beside himself but God Now the most special and common distress of minde ariseth from a Divine Temptation which is a Combat with God himself immediately which is when the Conscience speaks some fearful things of God and withal the party distressed feels some evident Tokens of Gods wrath Yet indeed Gods Mercy is never sweet unto the palate of the Soul until it be
which are 1. In respect of God his own glory 2. In respect of Men to confirm some truth or decide some controversie so that the particular Ends of all lawful oaths may be these four viz. 1. Allegiance and Obedience to Princes so the Elders of Gilead swore to Jephthah Judg. 10.11 So Jehoida the Priest made the guard of King Joash to swear 2 King 2.11 4. 2. To confirm a lawful League and establish a Covenant between men Thus did Abraham with Abimelech and he with Isaac Gen. 21.23 24. 26.28 29 31. Thus did Jacob and Laban Gen. 31.53 so did David and Jonathan 1 Sam. 18.3 20.8 23.18 3. For the deciding of Controversies between party and party which otherwise cannot be determined 4. To justifie our Religion and to binde our selves thereby to the true Worship of God Thus was it in the days of Asa 2 Chron. 15.12 13 14. 34.31 32. 6. The Properties of an Oath for as every Oath is not unlawful so every Oath is not lawful as when contrary to Gods Word Now it is the property of a lawful Oath to be undertaken of such things as are true certainly known possible godly necessary profitable weighty worthy so great a Confirmation and no way disagreeing with Gods Word no way prejudicial to his Honor or the Love we owe unto our Neighbor Again before at the taking of every Oath there must be consideration had of these particulars viz. 1. Of the thing in question that is to be confirmed 2. Of the nature of the Oath that is taken 3. Of the minde and true meaning of him that sweareth 4. Of the particular circumstances of time place and persons before whom we swear as if before the Magistrate remember these three Caveats viz. 1. That the Oath be administred lawfully not against Piety or Charity 2. That the Oath must be taken in the Magistrates meaning not in our own private sense 3. Not ambiguously but our words must be agreeable to what we conceive in heart 5. Of the just occasions of an oath which are chiefly these four viz. 1. When it may further Gods glory and Worship 2. When it may tend to the Preservation of our Neighbors life goods and good-name or to the furtherance of Brotherly love 3. When it lawfully serveth to relieve a mans own private necessity 4. When the Magistrate doth exact it by order of Justice 6. Of the event and issue of the Oath 7. Whether the party we are to deal with doubteth of the thing we are to speak of or not 8. If we doubt whether then it may not be passed with Truly and Verily or by doubling our Asseveration as Christ did 9. Whether there be not any other fit means to try out the matter before that we come to an Oath 10. When the matter is of importance and there is no other Tryal but by an Oath we must consider before whom we swear as the Judge or Magistrate Jer. 4.2 And by whom or what as by the Lord Lev. 19.12 In every lawful oath there is a double Bond 1. It bindes one man to another for the performing of the thing he sweareth to do 2. It bindes a man unto God for he that sweareth invocates God as a witness and a Judge of the Truth of his Assertion and he stands bound unto God till the thing sworn unto be performed if it be lawful and possible That a Christian may take a right and lawful oath is confirm'd by these Reasons drawn 1. From the end of an Oath for an Oath is a confirmation of Faith and Truth a deciding of Debates a Bond of Civil order and giveth and ascribeth the praise and maintenance of the Truth to God 2. From the nature of an Oath which is a Testification of the Truth and an invocation of God whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word even that he will bear Record of the Truth 3. From Gods own Commandment Deut. 6.13 10.20 Isa 65.16 4. From the Examples and Practice of the Saints whose Oathes are in Scripture approved and such places of Scripture as forbid Oathes forbid onely rash Oathes and such as have not the lawful causes and conditions of an Oath There are two Times and cases wherein a man may lawfully Swear viz. 1. When the Magistrate ministreth an Oath unto a man upon a just occasion for he hath power in this case and therefore when he justly requires it of a man then may he lawfully swear Let no man therefore vainly imagine from the words of our Savior Swear not at all Matth. 5.34 that it is not lawful to take an Oath being thereto lawfully called by a Magistrate for Swearing is commanded as a part of Gods Worship Deut. 10.20 And Christs meaning in that place was not to forbid all Swearing simply but all Swearing after the Jewish maner and custom that is in common talk and communication as is plain in ver 37. For this is a Rule to be observed in the Interpretation of Scripture Things generally spoken must be particularly understood according to the circumstances of the present matter in hand as when Paul saith He became all things to all men 1 Cor. 9.22 if this should be taken generally we might say That with Blasphemers he became a Blasphemer c. But as that speech of Pauls must be restrained to things indifferent so this here of our Saviors is restrained to the Jewish Custom 2. When a man 's own Calling general or particular necessarily requireth an Oath And this is in four cases viz. 1. When the taking of an Oath serveth to maintain procure or win unto God any part of his glory or to preserve the same from disgrace In this regard Paul moved with a godly zeal useth an Oath in sundry of his Epistles 2. When his Oath serveth to maintain or further his own or others Salvation or preservation in Soul or Body 2 Cor. 1.23 Psal 119.106 3. When the Oath serves to confirm and stablish Peace and Society between party and party Kingdom and Kingdom Thus Abraham and Abimelech Jacob and Laban Gen. 21. 31. 4. When a man by Oath and not otherwise may free himself from temporal losses in which regard a man may lawfully by Oath purge himself from infamy and slander An Oath is to be used onely in case of necessity and that for these Reasons 1. Because God will not hold him guiltless that taketh his Name in vain which is done one way by using it negligently and unnecessarily 2. Because the end of practising an Oath is to decide Strifes and determine Controversies which disturb Peace and hinder Christian Charity Heb. 6.16 3. The Name of God is most fearful in Praises glorious in Holiness great in Might and doing Wonders therefore it ought not commonly to run in our mouthes without weighty and necessary cause An Oath doth not binde in these six cases 1. When it is against
the Word of God and tendeth to the maintenance of sin 2. If it be made against the wholesom Laws of the Commonwealth 3. If it be taken by such persons as want Reason as Children Ideots Mad-men c. 4. If it be made by those who are under tuition of others and have no power to binde themselves 5. When it is made of things impossible for then it is a vain Oath 6. If at the first it were lawful and afterward it become unlawful and impossible We must Swear by God onely and that for these Reasons viz. 1. Because God hath commanded us to Swear by him onely as alone to be feared and worshipped 2. God will have Invocation to be used to himself onely and an Oath is an invocating of God 3. An Oath gives and ascribes unto him by whom we Swear the inspection and viewing of mens hearts the hearing of them and infinite Wisdom and Knowledge but God onely views the heart Joh. 2.25 4. By whom we Swear unto him we give and ascribe the executing of punishment and Omnipotency as whereby he must maintain the Truth and punish him that lyeth but God alone is Omnipotent and the executer of punishment Mat. 10.28 Reasons against Swearing by the creatures 1. An Oath is a part of Gods Worship Deut. 10.20 every part whereof must be referred to God directly but in indirect swearing by the Creatures the Oath is directly referred to the Creature and indirectly unto God namely in the Creature which is not lawful 2. A man must Swear by him that is greater then himself Heb. 6.16 and therefore God swar by himself because there was none greater to swear by ver 13. 3. Thou shalt Swear by my Name Deut. 6.13 Then God seems to prescribe such a form of Swearing wherein his Name is plainly expressed but in indirect Oathes by the Creatures it is otherwise 4. He that sweareth by the Temple sweareth by God Mat. 13.16 whence may be gathered That an indirect Oath is superfluous because it is sufficient that a man Swear by God onely and not by the Creature also Unto right and lawful Swearing is opposed 1. The refusing of a lawful Oath when one avoideth to take an Oath that tendeth to Gods glory and to the safety of his Neighbor 2. Perjury or Forswearing when wittingly and willingly a man deceiveth in an Oath either in bearing Witness or in Promise made to God 3. An Idolatrous Oath which is taken by another besides the true God 4. An Oath made to an unlawful thing as was Herods to perform whatsoever Herodias Daughter should ask 5. A Rash Oath made of lightness without any necessity or for no great cause Perjury is threefold or there are three kindes of Perjury viz. 1. When a man Swears that which he knows to be false when a man confirmeth by Oath that which he knows or thinks to be otherwise 2. When he Swears that which he means not to do this is deceitful Swearing when a man either about things past or to come Sweareth contrary to the true knowledge or purpose of his minde reserving a meaning to himself contrary to the meaning of the Magistrates demand according to which every Oath is given and so must be taken for if a man might lawfully frame a meaning to himself in Swearing he might easily delude all Truth and so should not an Oath for confirmation be the end of Strife but the breeder thereof through surmise of false meaning in him that Sweareth 3. When Swearing to do a thing which he also means to do yet afterward doth it not The breaking of a binding Oath as when a man upon his Oath promiseth to do a thing that is lawful and doth it not unless God after the Oath taken make the thing promised impossible to be done for then it is no longer binding In Perjury there must be these two things viz. 1. A man must affirm or avouch some thing against his own minde his own meaning purpose intention or perswasion his speech must not be answerable to that which is in his minde if he knoweth a thing to be false and swears it is false this is no Perjury 2. In Perjury there must be an Oath it is not Perjury to affirm a thing that is false unless he also swears to the thing he affirms falsly against his minde yet every Oath maketh not a direct Perjury unless it be a binding Oath for a man may swear unto a thing that is unlawful and afterward alter his minde and not perform his Oath without Perjury Now he sinned in so swearing and thereby obliged to Repentance yet he is not Perjured because the Oath was not a binding Oath The grievousness of this sin of Perjury appears by these three sins which are contained in it viz. 1. The uttering and maintaining of a lye 2. The calling on God to be a witness to a Lye wherein men do as much as in them lieth set the Devil himself the Father of Lyes in the room of God the God of Truth and so grosly rob him of his Honor and Majesty 3. In Perjury a man prays for a curse upon himself wishing God to be a witness of his Speech and a Judge to Revenge if he swear falsly so as herein a man is his own Enemy and as much as in him lieth doth cast his own both Body and Soul into Hell Now as touching Vows know That these four Conditions are Required in every lawful Vow viz. 1. Concerning the person of him that voweth that he be a fit person 2. Concerning the matter of a Vow that it be lawful possible and acceptable to God it may not therefore be sin not trisles or light matters nor things meerly necessary as to dye which cannot be avoided nor things impossible 3. Concerning the form of a Vow it must be voluntary and free Now that it may be so these three things are necessary 1. That it be made in judgement that is in Reason and Deliberation 2. That it be done with consent of Will 3. With Liberty of Conscience 4. Concerning the End of a Vow which is not to be a part of Gods Worship but onely a stay or help to further us in the same Now there are three special and particular Ends of a lawful Vow viz. 1. To shew our selves thankful to God for blessings received 2. To prevent sin to come by keeping sobriety and moderation 3. To preserve and encrease our Faith Prayer Repentance and Obedience Again in a vow consider 1. What it is is even a free and solemn Promise to God touching such things as please him tending to the glory of his Name the profit of our Brethren or the Repentance and Salvation of our own Souls 2. Who may Vow and they are onely and all such as are free and at liberty 3. To whom Vows are to be made not to Saints or Angels but to God onely and to him alone they are to be performed Psal 76.11 4. What we may Vow to God
4. When Children are stoln from their Parents or Servants from their Masters called Plagiatus Theft springs into three Branches viz. 1. Inward onely as when we suffer our mindes to be ranging after our Neighbors goods 2. Inward and Outward also as when we wish and seek for fit opportunities 3. Outward onely as when we execute the act it self Theft inward and outward onely is 1. In Speech as when we wish to have another mans goods 2. In the Eye Job 24.16 as the Thief goeth about in the day time and chalketh out the house which he would rob in the night The outward Theft is 1. Publike when that which is common to a whole company is wrongfully translated to the private use of one or more 2. Private which is partly 1. The abuse of our own goods which is 2 ways viz. 1. By lavishing it away which is either 1. In Apparel when we bestow more therein then our Calling our Ability or the maner of the countrey will permit 2. In Nouriture when we eat or drink more on delicate things then are necessary 2. By withholding it from the necessity of others when we rob the Poor of our Charity which is his due 2. The taking away from others that which is their own and this is 1. By pretence of Justice as 1. When in bargaining things are not bought and sold to their value 2. In letting of Land when higher price is set thereon then the careful Tenant can live by and in the Tenant when at the term of years he maketh spoil of the Land to the hurt of the Landlord 3. In Servants that labor not faithfully for their Wages and in Masters that reward not their Servants for their Service 2. By Violence which consists in robbing and stealing The Remedy of this sin is Trust in God and contentedness in that condition wherin God hath set us which we ought to have for these Reasons viz. 1. Because God knoweth what is best for us far better then we our selves do 2. We have this comfortable promise from him That he will never fail us nor forsake us whether we have little or much whether we be in prosperity or adversity 3. Nature it self is content with a little Naked it brought us hither and will so convey us hence 4. From the consideration of the contrary fruits which spring from ambitious resolved purposes of growing great and rich From all such as have taken any thing away wrongfully Restitution is especially required which is twofold viz. 1. Actual required of all such as are able when we return back willingly what we have taken away unjustly for the punishment of Theft is Restitution even unto bondage if he be not otherwise able to repair the damage and in some cases death 2. Mental which is only in purpose and desire of the minde when we are able in any kinde to do no more which is accepted of them that are poor indeed and truly repent them of the fact Restitution is required for these Reasons Exod. 22. Lev. 6.1 viz. 1. Because it is a fruit or sign of true Repentance and turning unto God Luke 19.8 2. Because without Restitution there can be no Remission Ezek. 18. 33.15 forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised 3. The performance of it is a very special means to bring a blessing on us Deut. 24.12 13. 4. God will accept it as a work of Justice and as a fruit of the Spirit 5. The unjust retaining of other mens goods hindreth many good things from us insomuch as God will accept no service or duty at our hands until we have rid them of things evilly gotten Mat. 5.23 24. The desperate folly of all such as aym not at Gods glory in procuring to themselves the things of this world appeareth by these particulars viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls yea even before God himself 2. They place their happiness in the goods of this world then which nothing's more vain Prov. 25.5 3. They make themselves slaves to that which should be their slave and drudges for they know not whom their enemies for ought they know 4. With much pains care grief and fear they travel for that which if Gods honor be forgotten may soon be most riotously and prodigally lavish'd away 5. They make themselves vassals to Satan and seek by him to become wealthy whereas indeed it is the blessing of God which maketh rich Prov. 10.22 if such have wealth they have it in wrath and in wrath will it be taken from them 6. They bring Gods curse into their house and with their inheritance leave it to their Posterity In most kindes of Policy lurketh this sin of Theft therefore in the use of all Policy observe these four principal Caveats to make it lawful 1. Nothing must be said done or intended against the Truth specially the Truth of the Gospel 2. Nothing must be said done or intended against the Honor of God in word deed or shew 3. Nothing must be wrought or contrived against Justice that is due to man 4. All actions of Policy must be such as pertain to our Calling and be within the limits and bounds thereof And because murmuring at our condition and state of life frequently occasions this sin of theft let us be advised how low soever our condition be not to murmure at it for these Reasons viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever 2. We have a gracious Promise from Gods own mouth that he will not suffer us to lack nor leave us destitute of help but will support our wants and minister to our necessities Psal 34.9 10. 3. The Providence of God ruleth all things so that nothing befals us but by his Will and Pleasure therefore ought we to relie our selves wholly upon him 4. No man hath so mean an estate and condition but he may gain some glory to God in it yea all that befals us is for the best to them that fear him 5. May not the Lord of all do with his own what he please Matth. 20.15 6. It is the preserving of Humane Societies and Commonweals that some should be Superiors honored rich strong learned noble others Inferiors that should honor be poor weak unlearned ignoble without this no Policy could stand 7. The Lord thus dealeth to manifest his Wisdom and Power he will cast down those whom he purposeth to advance and many times afflict them with poverty whom he meaneth to enrich with everlasting glory Jam. 2.5 8. Let us consider that we are here as it were in a Prison or Pilgrimage in a place of Bondage or Banishment 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ 10. Let us remember how the onely Son of God took upon him the form of a Servant the Lord of Heaven and Earth
worse sense 24. To defend an evil Cause and impugn the contrary 25. To write or spread abroad infamous Libels 26. To raze Deeds or any Testimonial Evidences 27. To counterfeit another mans hand or to forge any thing 28. To suppress the Truth whether by fraud violence favor or by any other means 29. By delivering our judgement of any person or thing in words of a double sense 30. To refuse to give Testimony when we can and ought being lawfully thereto required by the Magistrate 31. To deny to give an account of our Faith when Error stands in competition with Truth 32. To lye though it be for never so good an end Zech. 13.3 The Vertues required in this Commandment viz. 1. A Rejoycing for the Credit and good Estimation of our Neighbor Gal. 5.22 2. Willingly to acknowledge that goodness we see in any man whatsoever and onely to speak of the same Tit. 3.2 Moreover we must withal desire receive and believe Reports of our Neighbors good Acts 16.1 2 3. Notwithstanding this must be so performed by us that in no wise we approve or allow of the vices and faults of men 2 Chron. 25.2 27.2 3. Fairness of Minde being a vertue taking well things well or doubtfully spoken or done and interpreting them in the better part as far as there are any reasonable causes to induce thereto and doth not easily conceive suspitions neither sticketh upon suspitions though they be such as are just and have reasonable causes nor determineth ought by them unless the Honor of God be interested therein yea to interpret a doubtful evil to the better part 1 Cor. 13.5 7. Gen. 37.31 32 33. 4. Not to believe an evil Report running abroad amongst the Common People by the whispering of Talebearers as it were by Conduit-pipes Psal 15.3 Jer. 40.14 16. Prov. 25.23 5. Taciturnity or Silentness which withholdeth in silence things secret and unnecessary to be spoken where when and as far as is needful and avoiding overmuch babling and talkativeness to keep secret the offence of our Neighbor except it must of necessity be revealed Prov. 10.12 Mat 1.19 18.16 Contrary hereto is prating and foolish pratling also Peevishness and Morosity 6. To get a good Name and Estimation among men and to keep the same when we have gotten it Phil. 4.8 Now a good Name is gotten thus viz. 1. If we seek the Kingdom of God before all things repenting us of our sins and with an earnest desire embrace and follow after Righteousness Prov. 10.7 Mark 14.9 2. We must have a care both to judge and speak well of others Mat. 7.2 Eccl. 7.13 3. We must abstain from all kinde of wickedness for one onely vice or sin doth obscure and darken a mans good Name Eccl. 10.1 4. We must in all things earnestly seek for the Glory of God onely and not our own Mat. 6.5 6. 7. Truth which is a firm Election in the Will whereby we constantly embrace true Sentences and Opinions speak that which is true keep Covenants and Promises and avoid all deceitful dissembling both in speech and outward gesture and all to the Glory of God and the Safety of our Neighbor Repugnant to this vertue are all Lyes as well Lyes of courtesie called Officious Lyes as others also vanity or levity and the like 8. Simplicity which is open Truth without wrinkles or circumlocutions a vertue which doth properly and plainly speak and do such things as are true right and honest with a single heart To this is repugnant Doubleness in Maners and Conversation 9. Constancy being a vertue not departing from the known Truth neither altering purpose without good and necessary causes but constantly speaking and doing such things as are True Just and Necessary Contrary whereto is Lightness and Pertinacy 10. Affability or Readiness of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary cause Rash Censure of men being a high breach of this Commandment may be committed these many ways viz. 1. When things are well done to carp and cavil at them without cause that is just 2. When actions and speeches indifferent are taken in the worse sense 3. When upon light occasion and uncertain Reports we suspect and surmise evil of our Neighbor 4. When we see any want in our Neighbors speech or behavior to make it worse then it was or indeed it is 5. When we spread abroad and publish the wants of men to defame them which might better be concealed and in Conscience and Charity ought so to be 6. When we speak nothing but the Truth of another yet withal do insinuate thereby some evil of the party in the hearts of the hearers This is a pestilent practice and too much used 7. When in hearing the Word Preached and sins reproved in the Congregation some misapply the same with spight against the Ministers person or his Ministery Reasons against Rash Judgement viz. 1. The practice of it cannot stand with Christian Charity for Charity bindes us to walk in Love and Love suspecteth not evil but thinks the best always 2. When thou seest a man erre consider thy self art or may be guilty of the like or worse 3. Consider That God the Father hath committed all Judgement unto his Son who now judgeth by his Ministers 4. Consider That thou art unable to judge aright of other mens actions being ignorant of many circumstances thereof for thou knowest not haply with what minde or to what end the action was done nor the cause why he did it nor the state of his person nor the maner of his temptation thereto 5. He that gives rash Judgement of another is worse then a Thief that steals away a mans goods for he robs him of his good Name which Solomon saith is to be chosen above great riches Prov. 22.1 Three things Required in judging of others aright viz. 1. We must have recourse to the cause of our Judgement for if the Cause be insufficient then our Judgement is Rash and unlawful 2. We must have Authority and Warrant by lawful calling to give Judgement or else some thing which is answerable thereto though the Judgement be private for private men in private Judgement though they want this Authority by a lawful calling yet if they have that which is answerable thereto that is the Affection of Christian Love then they may judge 3. We must alway have a good end of our Judgement that is the Reformation and amendment not the defarning of our Brother Since Truth is the chief and principal thing required in this Commandment consider in the last place that there is a fourfold Truth viz. 1. Of Judgement when a mans Judgement agreeth with Gods Word which is the Touchstone of Truth So as the Principles of that Religion which he professeth and his opinion concerning the same are ground thereon and may be warranted thereby This is the ground of all the rest to which must
truth of heart be added and where truth of heart is there will be Truth of speech and action for sincerity in the heart will keep the Tongue from lying and the carriage of a man from dissimulation and deceit This Truth of Judgement is directly opposed to Error 2. Of Heart which is the singleness and sincerity thereof whereby a man seeketh to approve himself to God the Searcher of all hearts and to be accepted of him This is opposed to Hypocrisie whether open or secret 3. Of Speech which is an Agreement of the words of a mans mouth both with his minde and also with the matter which he uttereth Eph. 4.25 This is opposed to lying when a man speaketh against his Minde and Conscience and to Falshood when a man speaketh contrary to the thing it self 4. Of Action which is a plain faithful and honest dealing in all things whether we have to do with God or Man when men neither make shew of doing that which indeed they do not or of doing it otherwise then they do This was it Christ commended honest Nathaniel for Joh. 1.47 and is opposed to Dissimulation and Deceit Motives to stir up in us a desire of Truth viz. 1. The Excellency of it it maketh us like God himself for he is the Lord God of Truth Psal 31.5 his Son is Truth Joh. 14.6 17. his Holy Ghost the Spirit of Truth Jam. 1.18 his Word the Word of Truth Psal 19.9 and his Promises Commandments Judgements Ways and Works all Truth Psal 119. 2. The Necessity thereof for without it no Grace can be of any use therefore the Scripture commendeth Faith unfeigned 2 Tim. 1.5 Love without Dissimulation Rom. 12.9 and Wisdom without Hypocrisie Jam. 3.17 3. The Benefit of Truth for the least measure of Grace seasoned with it is acceptable to God and in that respect very profitable to us There is no greater Ornament or Beauty to Religion then Soundness and Evidence of Truth This is the very Glory and Crown thereof as for Antiquity Universality Unity Uniformity Succession Consent Multitude Pomp Revenues and the like being separated from Truth are but vain glosses or so many Pearls in a blinde eye to make it so much the more deformed This is it made the Martyrs so valiant David a man after Gods own heart Nathaniel so gracious in Christs eyes Job so couragious patient and constant and Paul so unconquerable Truth is a comeliness in every thing God is the God of Truth no Lye can stand Vnpunish'd by his All-Revenging hand Who calls God Witness to what is not true Stile him we may The Crucifying Jew And does what in him lies to make thereby The God of Truth the Author of a Lye We say the Lye deserves the Stab Are men So tender of their Credit much more then Jealous is God of his who will not take The Lye of Creatures for his Honors sake The Tenth Commandment Thou shalt not Covet thy Neighbors House thou shalt not Covet thy Neighbors Wife nor his Servant nor his Maid nor his Ox nor his Ass nor any thing that thy Neighbor hath TO Covet is to think inwardly and also to desire any thing whereby our Neighbor may be hindred albeit there ensue no assent of the Will to commit that evil And by Coveting here is to be understood That not onely evil actually committed is sin but harboring in the heart although it never cometh into act So that this Commandment is as it were added for the explaining of the former because the more ignorant people seeing no punishments inflicted for evil affections would not otherwise have thought them to be sins And it might be added to convince every man of Sin for we all bear in us Lust the tinder of Vice And this coveting what is anothers doth always argue a minde either lustful or not contented which is against all true Piety By the words House Wife Maid Ox c. the Commandment is illustrated as by an Argument drawn from the distribution of the Objects of Concupiscence Whence it is apparent That onely evil concupiscence is condemned in this place Gol. 3.5 for there is a good concupiscence or desire as of Meat and Drink and that of the Spirit Gal. 5.17 So then here are rehearsed the Objects of all Lusts for the most part whereby we are stirred up to the transgressing of any Commandment of the latter Table In the other Commandments not onely wicked deeds but also counsels and deliberate consent of the Will is forbidden but in this is required somewhat more namely that we be not tickled with any kinde of Lust although our Will consent not yea also though it be against it For here are forbidden all first motions of the Minde unto sin springing from Original Sin though no consent be yielded unto them and we are here commanded to keep our very hearts and mindes free from evil motions and thoughts against any of the Commandments of God and to be well contented with our own Thus the motions unto sin forbidden in this Commandment spring from Original Sin or the flesh in us other evil motions we are subject unto that are suggested by the Devil which are not our sins unless by consenting we make them so And the Duty here commanded is our thorough Sanctification not onely in deed but even in heart and thought also as in 1 Thess 5.23 the parts whereof are Mortification the putting off the Old Man which is corrupt through deceiveable lusts Eph. 4.24 and Vivification the putting on of the New Man which after God is created in Righteousness and true Holiness Joh. 3.5 otherwise called Regeneration or a New-birth The Sum of this Commandment forbiddeth all sins before consent and resolution all sins without us as Adams sin and all sins within us as the effect of the former The Scope and end of this Commandment is a Rightness and Inward Obedience of all our affections towards God and our Neighbor This Commandment is added to be a Declaration of the former and that Universal because this is spoken of the whole in general and is added to be as a Rule or Level according to which we must take and measure the inward Obedience of all the other Commandments Hereby not onely corrupt inclinations are sins but the thinking of evil is sin Unto this Commandment is Original sin or Concupiscence repugnant which is an inordinate appetite and a corrupt inclination and proneness in the Minde Will and Heart contrary to God and desiring those things that God forbiddeth in his Law which ensued upon the Fall of our first Parents Every Breach of this Commandment may be termed Covetousness Now covetous men the more they devour the more they covet like the Grave or the Barren Womb Prov. 30.14 15. like Dropsie men or Pharaohs lean Kine Thus Ahab that had a Kingdom at command covets a petty Vineyard which costs poor Naboth his Life and Living but withal covetous Ahab purchased more then he coveted the
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
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-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
deed Also he that is grieved truly and unfainedly from his heart for one sin shall proportionably be grieved for all the sins that he knoweth to be in himself for in the most Regenerate there remain some unknown sins of which he cannot have a particular Repentance and yet they are not imputed when there is Repentance for known sins Thus David repented of his Murther and Adultery and yet afterward erring in judgement by reason of the corruption of the times lived to his death in the sin of Poligamy without any particular Repentance that we hear of so the Patriarchs but God in mercy received a general Repentance for the same provided we endeavor to finde out particular sins Now though Godly sorrow be the beginning of Repentance yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow and this standeth in a constant purpose of the Minde and resolution of the Heart not to sin but in every thing to do the Will of God In this purpose stands the very nature of Repentance nor must it be several from Humiliation and Faith We cannot so much as think of our sins aright without grief of heart neither ought we to be grieved for this grief 2 Cor. 7.8 This Sorrow pleaseth God greatly and maketh glad the Angels in Heaven Luke 15.10 And bringeth the Mourners unto infinite joy and peace of Conscience Some there are that repent of their Repentance are sorry they have sorrowed for those sins they yet delight in This is the height of Impiety and that which filled the hardness of Pharaohs heart to the full nor were the Israelites themselves free there-from when their murmuring appetites lusted after the Flesh-pots of Egypt But he that indeed repents mourns that he hath not mourned repents that he hath not repented humbles himself because he hath not been humbled This is that which a man must do before he can truly repent of any particular sin whatsoever And such think it nay they know it to be impossible for them to repent enough Such are our Offences against the Eternal and Infinite Majesty of God as no man is so humbled for them as that he can say He need be humbled no more for them So that this is an undeniable Truth a general Rule without exception That whosoever is come to this pass to think he hath repented enough he is not in the account of Gods Word a true Convert or Penitent Could our life in length equal Methuselahs and our Repentance in an undiscontinued practice thereof equal our Life all this compared to the Infinity of the Majesty offended would come short to entitle it Long-lived An unintermitted Watchfulness fed and supported by a daily constant revolution of faithful Prayers is the pith of Repentance which is likely to prove so much the sounder by how much the more free and voluntary the performance thereof is for extorted and inforced Repentance though it often proves sound and good no doubt yet may not be always so the instrumental cause thereof hapning to be removed the Work may not go on Repent therefore for except we repent we shall all perish Luke 13.3 But if we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 Not as the custom is a seeming sad Confession of sin out of Formality not Conscience of Passion without remorse or of fear without change like Judas who confessed he had sinned in betraying innocent blood This is not to repent nor can we be said to be truly penitent when the Judgements upon us for sin grieve us more then the sins themselves And although whensoever an unrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoever he will Beware therefore of deferring Repentance He that refuses to turn when God calleth him provokes God to refuse to turn to him when he calls upon God yea to give him over to the hardness of his heart and to assign him Belshazzers or the rich Fools death There are two parts of Repentance viz. 1. The Mortification of the Old man that is Of the Corruption which by reason of sin sticketh in us 2. The Resurrection of the New So there is a twofold consideration of Repentance 1. In respect of the beginning of Repentance as Contrition This is before Faith 2. In respect of the Act of it now the Act of Repentance followeth Faith The exercise of Repentance viz. 1. A constant turning from all sin unto God which hath two parts viz. 1. A purpose of heart and resolution never to sin more 2. A holy endeavor of performing the said resolution 2. A humble Confession 1. Of our sins not in word onely 2. Of our desert of punishment due for them 2. A continual inward grief and sorrow of heart for our sins not a worldly but a godly sorrow which consisteth of two parts 1. To be displeased with our selves for our sins 2. To have a bodily moving of the heart which often causeth crying and tears The former of these is necessary the latter is not simply necessary though it be commendable in whomsoever it is if it be in truth 4. A true inward Humiliation of the heart joyned with a true inward shame of all our sins whatsoever 5. An earnest begging of God in the Name and Mediation of Jesus Christ pardon for all our sins Grief of heart causing Repentance ariseth 1. From the Word of God whereby sin and Gods wrath for the same is discovered Acts 2.37 2. From Despair of all help in our selves or any other Creature Acts 16.30 3. From our wretchedness and vileness by reason of sin whereby God is offended and his wrath provoked as well as from our cursedness by reason of the punishment and fearful issue of sin Luke 15.18 What the grief is which is in the godly when they repent viz. 1. A grief both for sin past and present which is called Sorrow and also for sin to come which is called Fear 2. An hatred of sin committed both of present sin and sin to come 3. An averting from sin committed to Godliness 4. A flying from sin to come So the grief is in the heart the flying is in the will the averting is in the heart and will and it is an averting from evil unto good The effects of true spiritual grief viz. 1. Shame for evil which hath been done Jer. 31.19 Rom. 6.21 2. A true and thorow Resolution to enter into a new course of life 3. A renuing of grief so oft as occasion is offered True spiritual grief is never clean dried up because sin the cause of it is never quite taken away The true properties of sound repentance viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts Ezek. 18.31 2. As we must turn unto God with the heart so with the whole and all the heart with all our soul Deut. 30.2 3. We must shake off all our sins as well one sin as another
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