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
to Water Cream Salt Oyl and Spittle c. Nor diminishing from the other As they do when they deprive the people of the Cup. 2 They differ in their order for Baptism is the first Sacrament of the Gospel because it is to be administred when a Christian or the Infant of one or both believing Parents is solemnly to be admitted a member of Christ's visible Church but the Lord's Supper is to follow this 3 In frequency Baptism is to be administred but once because a man can be born but once spiritually as well as naturally and this Sacrament is a seal of this spiritual birth when the inward Baptism of the Holy Ghost is accompanied with the outward of Water which by the way being both inward and outward may be called the Doctrine of Baptisms but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul may and must be often because we often stand in need of it 4 In the form of administration Baptism being in the Name of Father Son and Holy Ghost because we are to be baptized into all the three persons in the Godhead but the Supper in these words take eat this is my body c. 5 In Baptism is sealed to us and represented our dying unto sin and living unto righteousness especially in those of years-that are baptized but in the other Sacrament Christ dying for our sin is represented and confirmed to us 6 Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace 7 In Baptism we solemnly engage to be the Lords and to be entirely his and in the Supper we renew this engagement and not only our renewal of our vow but our Baptismal vow should be frequently and seriously considered especially in a time of Temptation and Apostacy A. 95. Baptism is not to be administred to any out of the visible Church till they profess their faith in Christ and obedience to him but the Infants of such as are members of the visible Church are to be baptized Engl. Artic. XXII The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the institution of Christ. Expl. 95. 'T is here observeable that Baptism is not to be administred 1 st to Infidels or unbelievers whilst such as Jews Turks and Pagans for those are not to be solemnly admitted into the visible Church who have no precedent right by virtue of the Covenant of Grace to such admission but 2 dly 'T is to be administred to these two sorts of persons 1 Those who have not yet been baptized and do make a credible profession of their faith in Christ and obedience to his Gospel which was required of converted Gentiles in order to their Baptism and will be of converted Jews when they are to be re-ingrafted into the true olive yet is this no plea for the practice of Anabaptists who defer the Baptism of their Children till they can make a profession of their faith where one or both the Parents is a visible member of the Church For 2 Infants of visible professors are to be look'd upon as members of the Church visible and there are to enjoy this Church priviledge else such Infants would be in a worse condition now than formerly A. 96. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Gods appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by faith made partakers of his body and blood with all his benefits to their spiritual nourishment and growth in grace Artic. XXVIII It is a Sacrament of our Redemption by Christs death Insomuch that to such as rightly worthily and with faith receive the same the bread which we break is partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be prov'd by holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions Expl. 96. When 't is here said the Lord's Supper is a Sacrament we are to understand no more by a Sacrament then that 't is a seal of the righteousness of faith so that those persons who do run to the righteousness of works or or of the Law in order to justification they run out of the tenour of the Covenant of Grace in which only the righteousnâ—ss of faith is sealed to the believer More particularly in this great Gospel-ordinance of the N. T. We have 1 the Sacramental signs Bread and Wine not Bread only or Wine only but both hereby noting that we have in Christ whatever is needful whether for support or comfort to life everlasting 2 The thing outwardly represented by these two elements sc. Christ's body and blood by the Bread his body so that the Papists who stick so close to the letter might with as much shew of reason conclude that Christ's body was turned into Bread as that the Bread was turned into his body And by the Bread broken is signified his body being wounded and broken and by the Wine his blood and by the pouring forth of the Wine the shedding forth of his blood without which no remission 3 The Sacramental actions sc. giving and receiving whereby is noted not only that he gave himself for sinners but that he gives himself to believers and that as by the bodily hand they receive the Bread and Wine so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel 4 The spiritual signification of the whole sc. the righteousness of Christ and all the benefits of his Mediatory undertaking made over and sealed to them in the Covenant of Grace who do by faith apply these to themselves so that every worthy Communicant may say Christ dyed for me c. 5 The authoritative design of all this to this very end and purpose by Christ himself who alone can appoint Gospel Sacraments because he alone can bestow that Grace of which Sacraments are but the Conduit pipes 6 That worthy Receivers are partakers of Christ's body and blood not in a gross and corporal but in a spiritual manner for if the Bread were the real body or flesh of Christ which we eat in this Sacrament then it would be no Sacrament at all because the sign and thing signified would be really the same 7 The advantages hereof are the pardon of sin sealed assurance of God's love spiritual joy comfort refreshment nourishment and growth in Grace A. 97. It is required of them that would worthily partake of the Lords Supper that they examine themselves of
is one Lord. q Jer. 10.10 But the Lord he is the true God he is the living God and an everlasting King How many persons are there in the Godhead r 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 s 1 Joh. 5.7 For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one What are the Decrees of God t Eph. 1.11 Being predestinated according to the purpose of him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory How doth God execute his Decrees u Rev. 4.11 Thou hast created all things and for thy pleasure they are and were created w Dan. 4.35 He doth according to his will in the army of heaven and among the inhabitants of the earth What is the work of Creation x Gen 1.1 In the beginning God created the Heaven and the Earth y Heb. 11.3 Through faith we understand that the worlds were framed by the word of God so that things which were seen were not made of things that do appear z Gen. 1.31 And God saw every thing that he had made and behold it was very good and the evening and the morning were the sixth day How did God create man a Gen. 1.27 So God created man in his own Image in the Image of God created he him male and female created he them b Col. 3.10 And have put on the new man which is renewed in knowledg after the image of him that created him Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness c Gen. 1.28 And God blessed them and God said unto them Be fruitful and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the air and over every living thing that moveth upon the earth What are Gods works of Providence d Psal. 145.17 The Lord is righteous in all his ways and holy in all his works e Isa. 28.29 This also cometh forth from the Lord of hosts which is wonderful in counsel and excellent in working f Heb. 1.3 Upholding all things by the word of his power g Psal. 103.19 His kingdom ruleth over all Mat. 10.29 Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father What special act of Providence did God exercise towards man in the estate wherein he was created h Gal. 3.12 And the law is not of faith but the man that doth them shall live in them i Gen. 2.17 But of the tree of knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die Did our first Parents continue in the estate wherein they were created k Eccl. 7.29 God hath made man upright but they have sought out many inventions What is sin l 1 Joh. 3.4 Whosoever committeth sin transgresseth also the law for sin is the transgression of the law What was the sin whereby our first Parents sell from the estate wherein they were created m Gen. 3.6 And when the woman saw that the Tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also to her husband and he did eat 7. And the eyes of them both were opened and they knew that they were naked 8. And Adam and his wife hid themselves from the presence of the Lord among the trees of the garden Did all mankind fall in Adams first transgression n Gen. 1.28 And God blessed them and God said unto them Be fruitful and multiply and replenish the Earth Gen. 2.16 And the Lord God commanded the man saying Of every Tree in the Garden thou maist freely eat 17. But of the Tree of the knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die o Rom. 5.18 By the offence of one judgment came upon all to condemnation Into what estate did the fall bring mankind p Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Wherein consists the sinfulness of that estate whereunto man fell q Rom. 5.19 By one mans disobedience many were made sinners r Rom. 3.10 There is none righteous no not one s Eph. 2.1 You hath he quickened who were dead in trespasses and sins Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me t Mat. 15.19 For out of the heart proceed evil thoughts murders adulteries fornications thefts false-witness blaspemies 20. These are the things which defile a man What is the misery of that estate whereunto man fell u Gen. 3.8 Adam and his wife hid themselves from the presence of the Lord God amongst the Trees of the Garden 24. So he drove out the man w Eph. 2.3 And were by nature children of wrath even as others Gal. 3.10 Cursed is every man that continueth not in all things which are written in the Book of the Law to do them x Rom. 6.23 The wages of sin is death 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 Did God leave all mankind to perish in the estate of sin and misery y Eph. 1.4 According as he hath chosen us in him before the foundation of the world z Rom. 3.21 But now the righteousness of God without the law is manifested being witnessed by the Law and the Prophets 22 Even the righteousness of God which is of Faith by Iesus Christ unto all and upon all that believe Who is the Redeemer of Gods Elect a 1 Tim. 2.5 For there is one God and one Mediator between God and men the man Christ Iesus b Joh. 1.14 And the word was made flesh and dwelt among us c Rom. 9.5 Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever d Heb. 7.24 But this man because he continueth ever hath an unchangeable priesthood How did Christ being the Son of God become man e Heb. 2.14 For as much then as the children are partakers of flesh and blood he also himself likewise took part in the same f Mat. 26.38 Then saith he unto them My soul is exceeding sorrowful even unto death g Luk. 1.31 Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his Name Iesus 35. The holy Ghost shall come upon thee and the power of the highest shall over-shadow thee h Heb. 7.25 Such a High-Priest became us who is holy harmless undefiled
Parents must yield to the love of God but in things ceremonial the duties of the first table must yield to the moral duties of the second as sacrificing to works of mercy towards man A. 45. The first Commandment is Thou shalt have no other Gods before me Expl. 45. These words are the first command and not those I am the Lord thy God as some would have them in which there is nothing commanded but only a declaration who and what that God is who does command A. 46. The first Commandment requireth us to know and acknowledge God to be the only true God and our God and to worship and glorifie him accordingly Homil. II. p. 3. Let us take heed and be wise O ye beloved of the Lord and let us have no strange Gods but one only God who made us when we were nothing the Father of our Lord Jesus Christ who redeemed us when we were lost and with his Holy Spirit doth sanctifie us Homil. V. p. 3. Have an assured Faith in God and give your selves wholly unto him love him in prosperity and adversity and dread to offend him ever-more To. II. Hom. xvij What availeth it the wisemen of the world to have knowledg of the Power and Divinity of God where they did not honour and glorifie him in their knowledges as God Hom. VI. whom we are to love with all our heart i. e. that our heart mind and study be set to believe his Word to trust in him and to love him above all other things that we love best in Heaven or on Earth Expl. 46. In the first Commandment there are these 4 things required 1. Knowledg of God as namely that he is the Creator and Governor of the world being the supream Lord and Law giver as also that he is infinitely perfect in his Nature Attributes Word and Works 2. Faith which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word and in a relyance upon him as such 3. Obedience which in reference to this command doth principally consist in the conformity of Man's will to the Will of God 4. Love to God implyed in these words before me A. 47. The first Commandment forbiddeth the denying or not worshipping and glorifying the true God as God and our God and the giving that worship and glory to any other which is due to him alone To. 1. Hom. VIII Whoever in time of reading Gods Word studieth for the glory and honour of this World is turned from God and hath not a special mind to that which is commanded and taught of God is turned from God although he doth things of his own devotion and mind which to him seem better and more to Gods honour To. 2. Hom. xvi p. 2. It may be boldly and with a safe conscience pronounc'd of the Bishops of Rome namely that they have forsaken and daily do forsake the Commandments of God to erect and set up their own Constitutions Expl. 47. More particular this Commandment doth forbid these and the like sins as 1. Ignorance of God when men either do not know or will not consider who God is and what he would have them do 2. Atheism both in judgment when men are wavering and doubting about the Being of God and therefore disputing against it and in practise when men live as if there were no God 3. Idolatry which consists either in the worship of a false God or in worshipping the true God in a false manner by mingling the corrupt traditions or fancies of men in the worship of God or in worshipping more Gods than that one God who made the world and is Father Son and Holy Ghost God blessed for ever 4. Mens being ashamed of or being negligent in the profession of the true Religion 5. The wilful omission of any known duties of Religion as prayer meditation praising God c. 6. Wilful infidelity when men do not believe God or take him upon his word or do reject and contemn his commands promises or threatnings 7. All blasphemous and misbecoming thoughts of God whatsoever as also all errors and misapprehensions concerning God or any of those revelations he has given of himself 8. All disobedience to his revealed Will. 9. All unsuitable affections to himself or any thing that bears his stamp as his Ordinances Day Providences and People 10. All unmindfulness and forgetfulness of God 11. All carnal presumption pride tempting of God relyance upon and seeking to unlawful means for help in any distress this being accompany'd with the forsaking of and apostacy from the true God 12. All impatience and discontent under any evil as also mens ascribing that which is good to any thing besides himself who is the fountain of all good A. 48. These words before me in the first Commandment teach us that God who seeth all things taketh notice of and is much displeased with the sin of having any other God To. 2. Hom. I. The eternal and incomprehensible Maiesly of God the Lord of Heaven and Earth whose seat is in Heaven and the Earth is his footstool calleth upon his people to mark and take heed and that upon the peril of their souls to the charge which he giveth them Thou shalt worship the Lord God and him only shalt thou serve Adjoining penalty to the transgressors and reward to the obedient to move to obedience and observing this the Lords great Law which might ingender fear in our hearts of disobedience herein being in the Lords sight so great an offence and abomination Expl. 48. Here is further clearly intimated 1. That God would have the first room in our estimation 2. In our affections i. e. that we prize and love him above all A. 49. The second Commandment is Thou shalt not make unto thee any graven Image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the water under the earth thou shalt not bow down thy self unto them nor serve them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments To. 2. Hom. I. The Scriptures use the two words Idols and Images indifferently for one thing alway They be words of divers things Gr. Lat. but one in sense and signification in the Scriptures and matters of of Religion Wherefore our Images if publickly suffer'd in Temples and Churches be indeed none other but Idols as unto which Idolatry hath been is and ever will be committed Hath it not been preach'd unto you since the beginning c. How by the Creation of the World and the greatness of the work they might understand the Majesty of God the Creator and Maker of all to be greater than that
forbear not labouring and travelling on the Sabbath-day or Sunday i. e. Lords-day and do not resort together to celebrate and magnifie Gods blessed Name in quiet holiness and godly reverence Expl 62. The reasons are here ranked under three heads 1 the equity of the thing commanded God allowing us six days for our honest and ordinary employments we may well give him one in seven and be content to spend that cheerfully in his service Six days shalt thou labour c. 2 From Gods Propriety in this day this is the day which the Lord hath made or instituted and appointed Psal. 118.23 And may he not do what he will with his own may he not enjoy it to be spent in his service if he please 3 From Gods example in resting the seventh day not that we are therefore to rest on the seventh day in order because God did so after he had created the world and all things therein but that we are to spend according to the tenour of this Command a seventh day which is now our Dominical or Sunday in an holy rest unto the Lord. 4 From Gods end in blessing and sanctifying this day or in setting it a-part to holy uses namely that we should so use it and thereby receive the blessing of the Sabbath from the Lord of the Sabbath A. 63. The fifth Commandment is Honour thy father and thy mother that thy days may be long in the land which the Lord thy God giveth thee Expl. 63. This command which is here called the fifth is by the Apostle called the first Commandment with promise Ephes. 6.1 2. i. e. to which this promise of long life is expresly made it being also the first command of the second Table A. 64. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as Superiors Inferiors i or Equals To. 1. Hom. V. p. 3. Obey all your Superiours and Governours serve your Masters faithfully and diligently as well in their absence as in their presence not for dread of punishment only but for conscience sake knowing that you are bound so to do by Gods Commandments Hom. X. p. 2. Every degree of people in their vocation calling and office hath appointed them their duty and order some are in high degree some in low some Kings and Princes some Inferiors and Subjects Ministers and People Masters and Servants Fathers and Children Husbands and Wives c. Expl. 64. Here is requir'd 1 something in general of all that they give to all that honour which is due unto them in their different places and relations whether they be Superiors in age parts gifts or authority who are there so called by that obliging name of parents that men may yield what is due unto such with all child-like and filial respect and because in the beginning Parents were Magistrates or Supeperiors in power or whether they be equal to us or our Inferiors image power c. for in both these capacities there is due to them love gratitude and such offices of Christianity civility or friendship which are suitable and proper to them 2 Something in special is required from Children to be given to their natural Parents and 't is all expressed in this one word honour And 't is observable that the command is laid on all Children of both sexes and of what age or rank soever though they be Children of Princes and Nobles and the honour due unto natural father and mother or to those who are in their stead as father and mother-in-law grand-father or Grand-mother Uncle or Aunt Guardian Tutor c. It is 1 the honour of respect or love both in heart words and behaviour for this law on Children is a law of love and as it requires that they love one another so also that they love their Parents 2 The honour of Reverence i. e. Children must fear as well as love their Parents they must stand in awe of them as being under their authority and that thereby they may be kept from offending their Parents 3 The honour of Obedience which proceeds from both the other 't is love or fear that makes Children obey Now in order to this Obedience the rod of correction is a scepter so needful in Parents hands that Solomon reckons that Parent to hate his child that doth not use it Prov. 13.24 4 The honour of help or recompence i. e. As Parents need help and the child is able or hath opportunity to do it he or she must thankfully requite thereby their labour of love A. 65. The fifth Commandment forbiddeth the neglecting or doing any thing against the honour and duty which belongeth to every one in their several places and relations To. 1. Hom. V. p. 3. Disobey not your Fathers and Mothers but honour them help them and please them to your power Hom. X. St. Paul threatneth no less pain than everlasting damnation to all disobedient persons to all resisters p. 2. Yet let us believe undoubtedly good Christian people that we may not obey Kings Magistrates or any other though they be our own Fathers if they would command us to do any thing contrary to Gods Commandments p. 3. And here let us take heed that we understand not these or such other like places which so straitly command obedience to superiours and so straitly punished rebellion and disobedience to the same to be meant in any condition of the pretended and coloured power of the Bishop of Rome For truly the Scripture of God alloweth no such usurped power full of enormities abusions and blasphemies He ought therefore rather to be called Antichrist and the Successor of the Scribes and Pharisees than Christ's Vicar or St. Peters Successor Expl. 65. But more particularly in reference to natural Parents or those who stand in their room these miscarriages are forbidden to Children 1 All manner of contempt of the persons of Parents especially when by reason of old age sickness or natural infirmities they are not able to manage their Parental authority either as they ought or have done or when by the Providence of God their repute or estate is low in the world 2 All slighting of their good instructions example counsel directions reproof and correction As God would not have his own chastening and instruction despised so neither that of Parents and therefore he calls that child a fool by the mouth of Solomon a scorner and bruitish who is guilty hereof 3 All slighting of Parents commands and of their pleasure whether in reference to duty to be performed by them whether in matters civil or religious or in reference to the disposal of themselves in Marriage or in any calling place and employment 4 All slighting of the tenderness and watchfulness of Parents by doing that on purpose which doth either disturb their passions or disquiet their minds 5 All mocking deriding or imitating their weaknesses and misbehaviour or any
pray against afflictions though these are also tentations and lead us not c. but we do absolutely pray to be delivered from the evil of sin and this by God alone who can bring good out of evil A. 107. The Conclusion of the Lords-Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in prayer from God only and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen To. 2. Hom. IX Amen which word is as much as to say as truth that the blessing or thanksgiving may be confirm'd Expl. 107. In this Conclusion we are taught 1 Self-denial and the renouncing of all worth and merit in our selves for we are not to say Lord do thus and thus for I am worthy for whom thou shouldst do so and so but for thine is the Kingdom c. i. e. Thou who hast commanded us to pray for what we need hast Power to give us what we beg though in our selves never so unworthy From that word therefore Lord we may note 1 That answering of prayers is a special part of Gods providence in governing the world which he will have every supplicant to own and acknowledg The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer 2 From those words and the Power we may note sc. That what God may do as Governour of the world in answering prayers by virtue of his supreme Authority that he hath strength and ability to execute and perform 3 From those words and the Glory observe 1 That God looks upon it as one of his Titles of Honour to be a God hearing prayers 2 That therefore in our prayers as well as in any other part of Divine worship we should principally aim at the honour of God and 't is one of the greatest arguments we can have of hope to speed when our design is rather to gloririfie God than to gratifie our selves 3 That the Kingdom and Power of God and that honour which does redound to him from both these are everlasting 4 That Praise should accompany Prayer 5 That whatever we ask of God in the name of Christ according to his will believing we shall receive for that 's the meaning of that word which doth seal up this Prayer Amen because so it is or so be it or in the words of Christ be it unto thee even as thou wilt a greater encouragement than which unto prayer no rational supplicant can desire for 't is no more than ask and have that your joy may be full FINIS a Psal. 87.5 6. b Ier. 9 3. c Gen. 14.14 d Hos. 4.6 e Eph. 4.18 f Isa. 27.11 g Act. 3.6 h 1 Cor. 3.2 Heb. 5.12 i Mat. 4.4 Amos 8.11 k Luk 8.26 37. 9 5. 10 11 12. l Mat. 10.14 40 c. m Zach. 5. n Ier. 36 23. o 2 Cor. 4.3 p Rom. 10.1 q Gal. 6.6 r Deut. 11.18 19 c. 6.6 7 8. 4.9 Eph. 6.4 Isa. 28.10 Ex. 13.8 Psal. 78.5 Prov. 22.6 29 3. 10.1 1.10 4.1 2. Col. 3.11 12. Gen. 18.18 19. 2 Tim. 1.5 with 3.15 c. s 1 Tim. 4.3 4 5. Ioh. 8.29 t 1 Tim. 3.5 u 1 Pet. 2.2 Isa. 55.1 2. * Sir Edwyn Sands observed Eighty years ago that this was a notable means for the growth of the Reformed Religion x Deut. 17.18 19. y Prov. 29.15 17. with 4. 1 Sam. 2.23 c. 3.13 Luk. 12.47 48. Prov. 1.24 25 c. * Decembâ—r 1670. 1 Tim. 6.3 Eccl. 12.13 Joh. 13.17 Phil. 4.13 1 Cor. 9.23 27. Mat. 10.13 14 -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 48. Prov. 19.2 Heb. 12.13 1552. 1562. Artic. XXXV 13 Eliz. c. 5. 1655. Dec. 11. 1670. What is the chief End of Man a 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God b Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart saileth but God is the strength of my heart and my portion for ever What Rule hath God given to direct us how we may glorifie and enjoy him c Eph. 2.20 And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone d 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness e 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. What do the Scriptures principally teach f 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus What is God g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty Are there more Gods than one p Deut. 6.4 Hear O Israel the Lord our God
that so many of us as were baptized unto Iesus Christ were baptized into his death f Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so also we should walk in newness of life To whom is Baptism to be administred g Act. 2.41 Then they that gladly received his word were baptized h Gen. 17.7 And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee 10. This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised Act. 2.38 And Peter said unto them Repent and be baptized every one of you in the name of Iesus Christ for remission of sins and ye shall receive the gift of the Holy Ghost 39. For the promise is to you and to your Children and to all that an afar off even as many as the Lord our God shall call What is the Lords Supper i Luk. 22.19 And he took Bread and gave thanks and brake it and gave unto them saying this is my body which is given for you this do in remembrance of me 20. Likewise also the Cup after Supper saying This Cup is the New Testament in my blood which is shed for you k 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ The Bread which we break is it not the Communion of the body of Christ What is required in the worthy receiving of the Lords Supper l 1 Cor. 11.28 But let a man examine himself and so let him eat of this Bread and drink of this Cup. 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body m 2 Cor. 13.5 Examine your selves whether ye be in the Faith n 1 Cor. 11.31 If we would judg our selves we should not be judged o 1 Cor. 11.18 When you come together in the Church I hear there be divisions among you 20. When ye come together therefore in one place this is not to eat the Lords Supper p 1 Cor. 5.8 Therefore let us keep the feast not with old leuen neither with the leven of malice and wickedness but with the unlevened bread of sincerity and truth q 1 Cor. 11.27 Wherefore whosoever shall eat this bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. What is Prayer r Psal. 62.8 Trust in him at all times ye people pour out your hearts before him God is a refuge for us s Rom. 8.27 And he that searcheth the hearts knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God t Joh. 16.23 Whatsoever ye shall ask the Father in my Name he will give it you u Dan. 9.4 And I prayed unto the Lord my God and made my confession w Phil. 4.6 Be careful in nothing but for every thing by prayer and supplication with thanksgiving let your requests be made known to God What Rule hath God given us for our Direction in Prayer x 1 Joh. 5.14 And this is the considence that we have in him that if we ask any thing according to his will he heareth us y Mat. 9.6 After this manner therefore pray ye Our Father which art in Heaven Hallowed be thy Name c. What doth the Preface of the Lords Prayer teach us z Isa. 64.9 Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people a Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father b Luk. 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heauenly Father give the holy Spirit to them that ask him c Eph. 6.18 Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints What do we pray for in the first Petition d Psal. 67.1 God be merciful unto us and bless us and cause his face to shine upon us 2. That thy way may be known upon the earth and thy saving health among all Nations 3. Let the people praise thee O God let all the people praise thee e Rom. 11.36 For of him and through him and to him are all things to him be glory for ever Amen What do we pray for in the second Petition f Psal. 68.1 Let God arise and let his enemies be scattered let them also that hate him flee before him g Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Ierusalem h 2 Thes. 3.1 Finally Brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might be saved i Rev. 22.20 He which testifieth these things saith Surely I come quickly Amen Even so come Lord Iesus What do we pray for in the third Petition m Psal. 119.34 Give me understanding and I shall keep thy Law yea I will observe it with my whole heart 35. Make me to go in the path of thy Commandments for therein do I delight 36. Incline my heart unto thy testimonies l Act. 21.14 And when he would not be perswaded we ceased saying The will of the Lord be done m Psal. 103.20 Bless the Lord ye his Angels which excel in strength that do his Commandments hearkening unto the voice of his Word 22. Bless the Lord all his works in all places of his Dominion Bless the Lord O my soul. What do we pray for in the fourth Petition n Prov. 30.8 Remove far from me vanity and lies give me neither poverty nor riches feed me with food convenient for me o Psal. 90.17 And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it What do we pray for in the fifth Petition p Psal. 51.1 Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions q Mat. 6.14 For if ye forgive men their trespasses your heavenly Father will also forgive you What do we pray for in the sixth Petition r Mat. 26.41 Watch and pray that ye enter not into temptation Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me s Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me 12. Restore unto me joy of thy salvation and uphold me with thy free Spirit What doth the Conclusion of the Lords Prayer teach us t Dan. 9.18 We do not present our supplications before thee for our righteousness but for thy great mercies 19. O Lord hear O Lord forgive O Lord hearken and do defer not for thine own sake O my God u 1 Chron. 29.11 Thine O Lord is the greatness and the power and the glory and the victory and the Majesty for all that is in the Heaven and in the Earth is thine 13. Now therefore our God we thank thee and praise thy glorious Name w Rev. 22.20 Amen Even so come Lord Iesus
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