he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
he would have men to believe and do in order to salvation and that either mediately by committing the word of Christ unto writings as in the Scripture or immediately by the Spirit of Truth as he did communicate and speak his mind to Moses the Prophets and Apostles A. 25. Christ executeth the office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and to reconcile us to God and in making continual intercession for us Homil. xx p. 1. We having nothing of our selves to present us to God have need of a Mediator for to bring and reconcile us unto him who for our sins is angry with us The same is Jesus Christ to pacifie his wrath For he alone did with the Sacrifice of his Body and Blood make satisfaction unto the Justice of God for our sins To. 1. Hom. III. p. 2. We must trust only in Gods mercy and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross to obtain thereby Gods grace and remission as well of our original sin as of all a â—â—â—al sin if we truly repent and turn unfeignedly unto him To. 11. Hom. xi Reconciled to Gods favour we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father when we be obedient to his will yea attributeth that unto us and to our doings that he by his Spirit worketh in us and through his grace procureth for us Expl. 25. In this A. we have both the parts of Christs Priestly Office as 1 st Satisfaction and this twofold 1. To the whole Law in fulfilling all righteousness in the perfect performance of what the Law required from him 2. To the Iustice of God in undergoing the Curse of the Law for the Elect and this he did by his sufferings but especially when his Soul was made an offering for sin or when he was sacrificed for sinners In which Offering he was 1. The Priest for he offered up himself or he laid down his life of himself and he was the Priest as God-man 2. He was the Altar principally according to his Divine nature because the Altar was to sanctifie the gift offered and therefore was to be more excellent than the Sacrifice it self 3. He was also the Sacrifice for he offered the Sacrifice of himself i. e. according to the humane nature properly and this therefore is called the Sacrifice of his Body and of his Blood and all this that there might be some kind of compensation made or satisfaction given to God for that wrong which we had done to him 2 dly We have the intercession of Christ which is the other part of Christs Priestly Office whereby Christ doth present himself continually before the Father pleading his blood and merit for the satisfaction that he has made to Divine Justice and for the reconciliation of God to the sinner And his intercession is rather by way of plea at the Bar of Justice than by way of prayer and supplication at a Throne of Grace and therefore it is that he is called our Advocate A. 26. Christ executeth the office of a King in subduing us to himself in ruling and defending us and in restraining and conquering all his and our Enemies To. 2. Homil. xiv He sitteth on the right hand of his heavenly Father having the rule of heaven and earth reigning as the Prophet saith Psal. 17. from Sea to Sea he hath overcome the Devil Death and Hell and hath victoriously gotten the better hand of them all to make us free and safe from them Homil. xvij p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth and the whole jurisdiction and authority to distribute his gifts committed to him and thereupon to execute his authority committed after that he had brought sin and the Devil to captivity to be no more hurtful to his members he ascended up into heaven again and from thence sent liberal gifts to his well-beloved Servants and hath still the power to the worlds end to distribute his Fathers gifts continually in his Church to the establishment and comfort thereof Expl. 26. Yet more fully Christ doth execute his Kingly Office 1 st By his authority in setting up a government in his Church which in the outward form or administration thereof is to be managed by such Officers and according to such Laws Ordinances and Censures as he hath appointed in his word 2 dly By his Power as 1. That of his Almightiness whereby he is able to subdue all things to himself and to make his very enemies his foot-stool 2. Of his Grace whereby he doth subdue the hearts of his chosen people to himself and makes them a willing people in the day of his power 3. Of his Spirit whereby he doth sanctifie his people and fit them for heaven as also support guide and comfort them under all the afflictions they meet with on earth 4. By his Iustice in punishing his and his Churches adversaries A. 27. Christs Humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the the Cross in being buried and continuing under the power of death for a time Hom. III. p. 3. Hath given his own natural Son ' being God eternal immortal and equal unto himself in power and glory to be incarnated and take our mortal nature upon him with the infirmities of the same and in the same nature to suffer most painful and shameful death for our offences to the intent to justifie us and restore us to life everlasting Hom. xij He did hunger and thirst eat and drink sleep and wake preach his Gospel weep and sorrow for Ierusalem pay tribute for himself and Peter suffer death Expl. 27. In the general Christs Humiliation doth consist in all that which did befall him from the first moment of his conception in the Virgins womb to the very time of his resurrection from the grave 1. He was humbled in his conception that he who was God equal with the Father should according to his humane nature have a body framed for him in the womb of a Virgin and should continue â—â—ose Prisoner there for the space of about nine months whom the heaven of heavens cannot contain 2. Humbled in his birth in that he was born of a woman and that not an Empress or Princess but a woman of a mean rank and low estate though a Virgin that he who was the Son of God and the Father of eternity or himself the everlasting Father should in fulness of time be born in the form of a servant made under the Law not only in a state of subjection to the commands of it but also liable to the curse of it which was due only
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
and Justice not to treat with man in order to his being received into favour again but only in and through a Mediatour and because infinite wisdom could not find out a fitter than he who was God-man God was therefore pleased in the riches of his grace and mercy to pitch upon this way of recovering lost man sc. by faith in Christ who is mediator between God and man And although the Law of works did not accept of repentance upon the breach thereof yet the Law of faith doth or the Covenant of Grace doth as well require repentance toward God as faith in our Lord Jesus Christ. But then this repentance must be qualified as is exprest in the A. sc. It must be repentance unto life not a dead repentance but such as brings forth suitable fruit namely that which is unto holiness and the end everlasting life And then in the next place God requires a diligent use of all the means of grace these being the conduit-pipes whereby Christ and Grace and the Spirit and all the spiritual benefits of our redemption are ordinarily communicated unto us for though the want of these may not damn any but other sins where those that want them are not in the fault that they want them as those that want the means of grace and have only the Light of nature will not be condemned for what they want but for not glorifying God according to what light they have though it be but from the dim candle of nature so those that have these means and neglect them will have the greater damnation for This is the condemnation that light is come into the world and men loved darkness rather than light Io. 3.14 From all which may be infer'd 1 That the light of nature or the dim candle of corrupt reason is not sufficient to guide a man to Heaven for if it were faith would have been superfluous and Gospel-revelation concerning our redemption by Christ needless 2 That in order to salvation it is not enough for a man to believe the truth of the Gospel but he must also accept of the terms of the Gospel or Christ in the Gospel sc. faith and repentance i. e. He must accept of Christ in all his Offices and accordingly yeild subjection to him and he must repent of all his sins so as to bring forth fruit meet for repentance for a fruitless or a dead repentance will never carry a man to heaven 3 That Christ is communicative of his Grace for therefore hath he appointed means of Grace for the conveying of Grace to his members he is not a fountain sealed but a fountain open'd 4 That it is the duty of Christians to attend diligently upon the Ordinances of Christ for not only the necessity of the end requires it there being no other ordinary way for the obtaining of the end but by these means but also the obligatory power of Gods Command 5 That those therefore are enemies to their own salvation and redemption by Christ that do wilfully neglect the use or deny the necessity of Christs Ordinances 6 That if Christians be never the better for Christ and by what he has done for sinners they may thank themselves for God has prescribed means whereby they may reap benefit from the undertaking of Christ if then they do miss of life and salvation 't is because they will not come to him that they may have life 7 That Christians had need to beg of God that his good Spirit may move upon the waters of the Sanctuary that in and through Christ they may prove effectual for healing A. 86. Faith in Jesus Christ is a saving-grace whereby we receive and rest upon him alone for salvation as he is offered to us in the Gospel Hom. IV. p. 1. Of Faith It consisteth not only in believing that the word of God is true But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ hanging only upon him and calling upon him ready to obey and love him It being the first coming unto God whereby we are justified P. 2. By faith only not that the said justifying faith is alone in man without true repentance hope charity dread and the fear of God at any time or season But to take away clearly all merit of our works and wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious blood-shedding This faith the holy Scripture teacheth us this is the strong rock and foundation of the Christian Religion this Doctrine all old and ancient Authors of Christs Church do approve This Doctrine advanceth and setteth forth the true glory of Christ and beateth down the vain-glory of man This whosoever denieth is not to be accounted for a Christian man nor for a setter forth of Gods glory but for an adversary to Christ and his Gospel and a setter forth of vain-glory Not that this our own act to believe in Christ which is within us doth justifie us For this were to count our selves to be justified by some act or vertue that is within our selves But we must renounce the merit of faith c. and trust only in Gods mercy and that sacrifice which our high Priest and Saviour Christ Jesus the Son of God once offer'd To. 2. Hom. XI Unfeigned faith is the only mean and instrument of salvation required on our parts Expl. 86. In this description of faith there are several things observable as 1 concerning the object of it and this is Jesus Christ not only as God though therefore he is to be believed because Truth it self nor only as God-man though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation but as being God-man he is constituted Mediator betwixt God and man and by vertue of his Mediatorship doth execute the office of a King of a Priest and of a Prophet in order to the Salvation of all those who do believe in him or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel and thus considered he is proposed as the object of saving Faith yet because without shedding of blood there is no remission and because we are said to have redemption through his blood therefore Christ crucifi'd is the most peculiar object of this faith 2 Concerning the act of this faith 't is to be noted that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ for true saving faith may be without this full assurance but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd namely cheerful submission both to his Scepter and to his Cross and hereupon the affections those everlasting gates
it should be express'd or set forth in any Image or bodily Similitude And that in the First Table and the beginning thereof is this Doctrine aforesaid not briefly touch'd but at large set forth and that with denunciation of destruction to the contemners and breakers of this Law and their posterity after them Expl. 49. We have here principally observable 1. The order 2. The matter of the Commandment From the order we are to observe that God doth prefer the inward worship of the heart which is required in the first Command to the outward worship of the body which is here principally directed that the later or that of the body without the former is but hypocritical and the former without the later but partial so that God is to be worshipp'd with all our bodies and spirits Those therefore who do present their bodies in Idol-worship as that of the Mass and yet plead they keep their hearts for God are here condemned 2. The matter or argument and scope of the Command i. e. to prevent all miscarriages and abuses in bodily worship and to instruct men how they may present their bodies as well as their souls a living sacrifice holy and acceptable to God Yet to prevent mistakes about what is forbidden in this Command we are to note these two things 1. That not all making of Images or Pictures or likenesses of the creatures is here forbidden for then it would follow that a man might not so much as frame an Idea in his own fancy of one mans being like another contrary to the very notion of truth which is nothing else but a conformity betwixt the mind and the object 2. Nor is all civil use or historical representations of things to the eye which is so helpful to the understanding and memory here forbidden A. 50. The second Commandment requireth the receiving observing and keeping pure and entire all such religious Worship and Ordinances as God hath appointed in his Word Hom. II. p. 3. Let us honour and worship for Religions sake none but God and him let us worship and honour as he will himself and hath declared by his word that he will be worshipp'd and honoured not in nor by Images or Idols which he hath most straitly forbidden neither in kneeling lighting of Candles burning of Incense to believe that we should please him for all these be abomination before God but let us honour and worship God in spirit and in truth fearing and loving him above all things trusting in him only calling upon him and praying to him only praising and lauding of him only and all other in him Hom. XX. He requireth a sincere and pure love of godliness and of the true worshipping and serving of God i. e. that forsaking all manner of things that are repugnant and contrary to Gods will we do give our hearts unto him Expl. 50. In the general is here required that the bodily worshipping of God be performed only in such a manner both for substance and circumstances as God doth require or allow or at least is not expresly and consequentially contradicted in his word More particularly 1. It doth require our utmost and constant care and endeavour to observe and preserve all holy Ordinances and external Church-priviledges in their purity and freedom from all manner of corrupt mixtures in any kind whereby God is provoked fasting prayer thanksgiving hearing reading the Word singing of Psalms administration and participation of Gospel-Institutions as the Sacraments Swearing the Discipline and Censures of the Church Maintenance of Gospel Ministers c. 2. All outward decency in such external Rites and Ceremonies as are warrantably used in Religion especially in publick 3. All outward reverence in gesture speech and behaviour in the worship of God 4 All disapproving detesting and loathing all manner of Idolatries Will-worship superstition together with all the monuments and occasions and appearances thereof A. 51. The second Commandment forbiddeth the worshipping of God by Images or any other way not appointed in his Word To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked the same is written and required not in one but in sundry places of the word of God Neither could the notableness of the place being the very beginning of the very loving Lords Law make us to mark it So that if either the multitude or plainness of the places might make us to understand or the earnest charge that God giveth in these places move us to regard or the horrible plagues punishment and dreadful destruction threatned to such worshippers of Images or Idols setters up or maintainers of them might ingender any fear in our hearts we would once leave and forsake this wickedness being in the Lords light so great an offence and abomination p. 3. Images and Image-worshipping were in the primitive Church which was most pure and incorrupt abhorr'd and detested as abominable and contrary to true Christian Religion p. 3. Idolatry cannot be separated from Images any long time but as an unseparable accident or as a shadow follows the body when the Sun shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches It is not possible to keep men from Idolatry if Images be suffer'd publickly the Images of God our Saviour the Virgin the Apostles Martyrs and others of notable holiness of all others most dangerous Expl. 51. More particularly this command forbiddeth 1. absolutely and altogether the making of any kind of Images of God or of any person in the Trinity at least as God 2. It forbiddeth all making of Images in order to the worshipping of God in them or by them or any way abusing them in the true Religion as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere 3. All the means and direct occasions of Idolatry all inventions traditions and corruptions of men in Gods worship or about the worship of God 4. All manner of witchcraft or consulting those that have familiar Spirits 5. All worshipping of Images as well as of God before them together with all that religious respect that is given to them as in shrining cloathing them c. 6. All prophaning neglecting opposing or contemning of the worship and Ordinances of Christ as also all kind of Simony and Sacriledg A. 52. The Reasons annexed to the second Commandment are Gods Soveraignty over us his propriety in us and the zeal he hath to his own Worship Hom. II. p. 1. Concerning none other matter did God give more or more earnest and express Laws to his people than those that concern the true worshipping of him and the avoiding and fleeing of Idols and Images and Idolatry for that both the said Idolatry is most repugnant to the right worshipping of him and his true glory above all other vices and that he knew the proneness and inclination of mans
the spirit of the world but the Spirit which is of God for this purpose that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is 1 something supposed 2 something asserted Here it is supposed 1 that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul and hence it is that Christ commands us to search and read the Scripture and doth charge mens ignorance and error about Soul-matters upon their negligence herein 2 That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached for there is an especially here fixed on the word Preached as to the efficacy of it either for conviction conversion or comfort 3 That the Word whether read or preached except the Spirit go along with it is but a dead letter till the Angel i. e. the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it And therefore 2 ly 't is here asserted 1 concerning the Word read 2 concerning the Word preached that the Spirit of God doth make it effectual 1 for the opening of blind eyes so as to discover to men the things that concern their peace and their duty 2 For the turning of sinners unto God from the error and evil of their ways from darkness unto light 3 For the building of men up in their most holy faith because hereby is laid the first stone for faith cometh by hearing hereby is laid the last for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit or a temple of the Holy Ghost 4 For the perfecting of holiness in the fear of God 5 For comfort for this is that brook in the way of which the Christian traveller drinketh and so is able to run the ways of Gods commands and not be weary to walk and not to faint A. 90. That the Word may become effectual to salvation we must attend thereunto with diligence preparation and prayer receive it with faith and love lay it up in our hearts and practise it in our lives Hom. I. p. 1. The Scriptures have power to turn through Gods promise and they be effectual through Gods assistance and being received in a faithful heart they have ever an heavenly spiritual working in them In reading Gods will he profits most that is most turn'd into it that is most inspired with the Holy Ghost most in heart and life chang'd into that thing which he readeth Read it humbly with a meek and lowly heart to the intent you may glorifie God and not your self with the knowledg of it and read it not without daily praying to God that he would direct your reading to a good effect Let us hear read and know these holy rules instructions and statutes of our Christian Religion and upon that we have made profession to God at our Baptism Let us fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons Let us night and day muse and have meditation and contemplation in them Expl. 90. This A. doth inform us of the right manner of using and managing the word whether read or preached with profit as 1 st our attendance upon the Word must be with diligence now this doth imply 2 things 1 the intention of the mind that when a man is reading Scripture or hearing a Sermon he do seriously mind what he is about do not suffer his mind and thoughts to be roving upon other things and the reason of this intention of mind is because he knows that the eye of God is intent upon him 2 An holy sollicitude or a mans being concerned in the issue of the duty he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed he now reads every Chapter and hears every Sermon as if it were as indeed it is for his life so in this diligent attendance there is something wherein the outward man is concerned sc. a devout reverent and serious composure of the outward man to the work 2 dly Preparation and this doth imply 1 a mans laying aside all worldly cares affairs and business sports or recreations which might any way hinder him in such holy and heavenly employment that so he may attend upon it without distraction 2 A mans laying aside all worldly affections as love of the world c. or his putting away all superfluity of naughtiness 3 A mans putting himself into the presence of God or a pressing upon himself the sense of Gods authority majesty and holiness as well as of the truth and importance of his word 3 dly Prayer that Gods word may do us good and here we are to pray 1 for the Minister that he may preach as becomes the word of God and an Ambassadour of Christ. 2 For our selves that we may receive it as the ingrafted word which is able to save our Souls yet more particularly 1 that we may mingle it with faith it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing 2 That we may receive it with love 1 to God the author of it and because 't is his word 2 To the Preacher as sent by God 3 to the word it self because for the matter 't is that which doth so highly import our happiness 4 We are to give reception and entertainment not only in the porch of our ear but in the best room of our hearts yea it being a precious treasure better than gold and silver it must be our care 1 to lay it up as treasure in our hearts to hide it there as David did 2 As treasure to be improved to lay it out now this cannot be done any other or better way than by a mans taking heed to his ways according to Gods word for he that thus ordereth his conversation aright shall see the salvation of God A. 91. The Sacraments become effectual means of salvation not from any virtue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Artic. XXVI The effect of Christs Ordinance is not taken away by the Ministers wickedness neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them which be effectual because of Christs institution and promise although they be ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers and that they be accused by those that have knowledg of their offences and finally being found guilty by just judgment be deposed Expl. 91. Here we have it expressed 1 negatively how
day e 1 Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that ye may know that ye have eternal life What benefits do Believers receive from Christ at their resurrection f Heb. 12.23 And to the spirits of just men made perfect g Phil. 1.23 Having a desire to depart and to be with Christ. h 1 Thes. 4.14 Them also which sleep in Iesus will God bring with him i Isa. 52.7 He shall enter into peace they shall rest in their beds each one walking in his uprightness k Job 19.26 And though after my skin worms destroy this body yet in my flesh shall I see God What benefits do Believers receive from Christ at the Resurrection l 1 Cor. 15.43 It is sown in dishonour it is raised in glory m Mat. 10.32 Whosoever shall confess me before men him will I also confess before my Father which is in Heaven n 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is o 1 Thes. 4.17 And so shall we ever be with the Lord. What is the duty which God requireth of man p Mic. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God What did God at first reveal unto man for the rule of his obedience q Rom. 2.14 For when the Gentiles which have not the the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves 15. Which shew the work of the Law written in their hearts Where is the Moral Law summarily comprehended r Deut. 10.4 And he wrote on the Tables according to the first writing the Ten Commandments Mat 19.17 If thou wilt enter into life keep the Commandments What is the sum of the Ten Commandments s Mat. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind 38. This is the first and great Commandment 39. And the second is like unto it Thou shalt love thy neighbour as thy self 40. On these two Commandments hang all the Law and the Prophets What is the Preface to the Ten Commandments t Exod. 20.2 What doth the Preface to the Ten Commandments teach us u Deut. 11.1 Thou shalt love the Lord thy God and keep his charge and his statutes and his judgments and his Commandments alway Luk. 1.74 That we being delivered out of the hands of our enemies might serve him without fear 75. In holiness and righteousness before him all the days of our lives What is the first Commandment What is required in the first Commandment w 1 Chron. 28.9 And thou Solomon my Son Know thou the God of thy Father x Deut. 26.16 Thou hast avouched the Lord this day to be thy God and to walk in his ways and to keep his statutes and his Commandments and his judgments and to hearken to his voice y Mat. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve What is forbidden in the first Commandment z Psal. 14.1 The fool hath said in his heart there is no God a Rom. 1.20 So that they are without excuse 21. Because that when they knew God they glorified him not as God b Psal. 81.11 But my people would not hearken unto my voice and Israel would none of me c Rom. 1.25 Who changed the truth of God into a lye and worshipped and served the creatures more than the Creator who is blessed for ever What are we especially taught by these words before me in the first Commandment d Psal. 44.20 If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search out this What is the second Commandment What is required in the second Commandment e Deut. 32.46 Set your hearts unto all the words which I testifie among you this day which ye shall command your children to observe to do all the words of this Law Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you f Deut. 12.32 What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it What is forbidden in the second Commandment g Deut. 4.15 Take ye therefore good heed unto your selves for ye saw no manner of similitude in the day that the Lord spoke unto you in Horâ—â— 16. Lest you corrupt your selves and make you a graven Image h Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puss't up by his fleshly mind What are the Reasons annexed to the second Commandment i Psal. 95.2 Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms 3. For the Lord is a great God and a great King above all Gods k Psal. 45.11 He is thy Lord and worship thou him l Exod. 34.14 Thou shalt worship no other God for the Lord whose name is jealous is a jealous God Which is the third Commandment What is required in the third Commandment m Psal. 92.2 Give unto the Lord the glory due unto his Name n Rev. 15.3 Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy Name o Eccles. 5.1 Keep thy feet when thou goest to the house of God and be more ready to hear than to give the sacrifice of fools p Psal. 38.2 I will worship towards the holy Temple and praise thy Name for thy loving-kindness and for thy Truth 's for thou hast magnified thy Word above all thy Name q Job 36.24 Remember that thou magnifie his work which men behold What is forbidden in the third Commandment r Mal. 2.2 If ye will not hear and if you will not lay it to heart to give glory unto thy Name saith the Lord of Hosts I will even send a curse upon you What is the reason annexed to the third Commandment s Deut. 28.58 If thou wilt not observe to do all the words of this Law that thou mayest fear this glorious and fearful Name the Lord thy God 59. Then the Lord will make thy plagues wonderful Which is the fourth Commandment What is required in the fourth Commandment t Deut 19.30 Ye shall keep my Sabbath and reverence my Sanctuary I am the Lord. Deut. 5.12 Keep the Sabbath-day to sanctifie it as the Lord thy God hath commanded thee Which day of the seven hath God appointed to be the weekly Sabbath u Gen. 2.3 And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made w Act. 20.7 And upon the first day of the
his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour Which is the tenth Commandment What is required in the tenth Commandment n Heb. 13.5 Let your conversation be without covetousness and be content with such things as ye have o Rom. 12.15 Rejoice with them that do rejoice and weep with them that weep 1 Cor. 13.4 Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not passed up 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil 6. Rejoiceth not in iniquity but rejoiceth in the truth What is forbidden in the tenth Commandment p 1 Cor. 10.10 Neither murmur ye as some of them also murmured and were destroyed of the destroyer q Gal. 5.5 Let us not be desirous of vain-glory provoking one another envying one another r Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry Is any man able perfectly to keep the Commandments of God s Eccles. 7.20 For there is not a just man upon earth that doth good and sinneth not t Gen. 8.21 The imagination of mans heart is evil from his youth u Jam. 3.8 The tongue can no man tame it is an unruly evil full of deadly poyson w Jam. 3.2 In many things we offend all Are all the transgressions of the Law equally hainous x Joh. 19.11 He that delivered me unto thee hath the greater sin What doth every sin deserve y Gal. 3.10 Cursed is every one that continueth not in all things that are written in the book of the Law to do them Mat. 25.41 Then shall he say unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels What doth God require of us that we may escape the wrath and curse due unto us for sin z Act. 20.21 Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. a Prov. 2.1 My Son if thou wilt receive my words and hide my Commandment with thee 2. So that thou incline thine ear unto wisdom and apply thine heart to understanding 3. Yea if thou cryest after knowlèdg and liftest up thy voice for understanding 4. If thou seekest for her as silver and searchest for her as for hid treasure 5. Then shalt thou understand the fear of the Lord and find the knowledg of God What is faith in Iesus Christ b Heb. 10.39 We are not of them who draw back unto perdition but of them that believe to the saving of the soul. c Joh. 1.12 As many as received him to them gave he power to become the Sons of God even to them that believe on his name d Phil. 3.9 And be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by saith e Isa. 33.22 The Lord is our Iudg the Lord is our Law-giver the Lord is our King he will save us What is repentance unto life f Act. 11.18 Then hath God also to the Gentiles granted â—epentance unto life g Act. 2.37 When they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do h Joel 2.13 Rent your hearts and not your garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil i Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God 19. Surely after I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth k Psal. 119.59 I thought on my ways and turned my feet unto thy testimonies What are the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption l Act. 2.41 Then they that gladly received his word were baptized 42. And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayer How is the Word made effectual to salvation m Psal. 19.7 The Law of the Lord is perfect converting the 〈◊〉 the testimony of the Lord is sure making wise the simple n 1 Thes. 1.6 And ye become followers of us and of the Lord having received the word in much affliction with joy of the Holy Ghost o Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth How is the Word to be read and heard that it may become effectual to salvation p Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting daily at the posts of my doors q 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings 2. As new born babes desire the sincere milk of the Word that ye may grow thereby r Psal. 119.18 Open thou mine eyes that I may see wonderful things out of thy Law s Heb. 4.2 The word preached did not profit them being not mixed with faith in them that heard it t 2 Thes. 2.10 They received not the love of the truth that they might be saved u Psal. 119.11 Thy Word have I hid in mine heart that I might not sin against thee w Jam. 1.25 But whoso looketh into the perfect Law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed How do the Sacraments become effectual means of salvation x 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the increase y 1 Pet. 3.21 The like figure whereunto euen Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ. What is a Sacrament z Gen. 17.10 This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised a Rom. 4.11 And he received the sign of Circumcision a seal of the righteousness of the Faith which he had yet being uncircumcised What are the Sacraments of the new Testament b Mark 16.16 He that believeth and is baptized shall be saved c 1 Cor. 11.23 For I have received of the Lord that which I also delivered unto you that the Lord Iesus in the same night in the which he was betrayed took bread c. What is Baptism d Mat. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost e Rom. 6.3 Know ye not